Book \iA: 

PKESKNTIil) BY 



I 

I 



A HISTORY 



^3 Oh 



RISl OF METHODISM IN AMERICA. 



CONTAINING 



Sktcljes of glet^obist Itmerant ^nat^ers, 

FROM 1736 TO 1785, 

NUMBERING ONE HUNDRED AND SIXTY OR SEVENTY. 
ALSO, 

A SHORT ACCOUNT OF MANY HUNDREDS OF THE FIRST RACE OF LAY 
MEMBERS, MALE AND FEMALE, FROM NEW YORK 
TO SOUTH CAROLINA. 



TOGETHER WITH AN ACCOUNT OF 5IANY OF THE FIRST SOCIETIES AND CHAPELS. 



BY JOHN LEDNUM, 

OF THE PHILADELPHIA CONFERENCE. 



" What hath God wrought !"— Numbers xxiii. 23, 

PHILADELPHIA: - " 
PUBLISHED BY THE AUTHOR. 

SOLD AT METHODIST BOOK STORES. 
1862. 



Entered, according to act of Congress, in the year 1859, by 
JOHN LEDNUM, 

in the Clerk's Office of the District Court of the United States, in and for the Eastern 
District of Pennsylvania. 

MEAES & DUSENBERY, STERE0TYPER8. COLLINS, PRINTER. 

liOtfge and Mrs. Isaac R.HItt 
JUfy3, 1933 



CONTENTS. 



CHAPTER I. 

Messrs. John and Charles Wesley in America, 13 — Mr. George White- 
field in America, and in Philadelphia, 14 — Mr. Wesley's account of 
the work of God in America, 14, 15 — Rev. William Hamilton, of 
Baltimore, 15 — Rev. George C. M. Roberts ; his account of Straw- 
bridge and Embury, 15, 16 — Priority of the Pipe, or Sam's Creek 
Society and Log Meeting-house, 15-17 — Richard Owen, the first 
Native American Methodist preacher, 18 — Strawbridge's labors, and 
his success, 15-20 — First Methodist society in Baltimore county, 
at Daniel Evans's, 19 — Early Methodists in Maryland — Maynard, 
Evans, Bonhaui, Walker, Hagerty, Warfield, Durbin, Saxton, Owen, 
Merryman, Stephenson, Perigo, Webster, Bond, Gatch, 16-20 — 
Strawbridge's person, family, death, and burial, 22, 23. 

CHAPTER II. 

Leading events in Queen Anne's reign, 23 — Her good character, 23, 
24 — Dr. Roberts of Baltimore ; his account of the Palatines, 24-9 — 
Mr. Wesley's account of the same people, 29. 

CHAPTER III. 

Philip Embury forms a Methodist society in New York, in 1766, 30 — 
Captain Webb assists Embury in New York, in 1767, 30 — Wesley 
Chapel erected in 1768, 31 — Embury leaves New York city, and 
settles in Washington county, N. Y. ; raises up a society ; his death, 
character, and family, 32, 33 — Webb's labors and success in New 
York, 34— Cost of Wesley Chapel, 34— First Methodists in New 
York — Embury, Heck, Morrell, White, Sause, Taylor, Lupton, New- 
ton, Jarvis, Selby, Sands, Chave, Staples, Brinkley, Dean, Marching- 
ton, 30-38 — First parsonage, 39. 

CHAPTER lY. 

Captain Webb preaches, and raises a society of Methodists in Phila- 
delphia, 39 — A sail-loft the birth-place of Methodism in this city, 
40 — Dr. Wrangle prepared the way for Methodism, 40, 41 — First 
class of Methodists; their first leader, 41 — First Methodists in Phila- 
delphia — Emerson, Pennington, Fitzgerald, Hood, Wilmer, Steward, 
AVallace, Croft, Evans, Montgomery, Dowers, Beach, Thorn, Patterson, 
Baker, 41-4. 



iv 



CONTENTS. 



CHAPTER V. 

St. George's built by the German Reformed Brethren, the first Board 
of Trustees, 45 — Bought by the Methodists ; the first Methodist 
Board, 45 — The British use it during the war, 46 — The various 
stages by which it was finished, 47 — Fitzgerald, the germ of Ebe- 
nezer, 48 — Bethel, in Montgomery county, 48 — Supplee's, 48 — Je- 
mima Wilkinson, 49. 

CHAPTER YI. 

Captain "VYebb raises up Methodism in New Jersey ; Burlington ; 
Joseph Toy, 50 — New Mills, or Pemberton, 50, 51 — Trenton, 52 — 
Carpenter's Landing, 53 — Pittsgrove, 53 — Mount Holly, 54 — Lum- 
berton, 54 — Haddonfield, 55 — First Methodists in Jersey— Budd, 
Hancock, Heisler, Singer, Cotts, Chew, Taper, Toy, Thorne, Turner, 
Johnson, Jenkins, Early, Ayars, Murphy, Price, Smith, Abbott, 55. 

CHAPTER VII. 

Captain Webb raises up Methodism in New Castle, Wilmington, and 
other places in Delaware, 56 — First Methodists in Delaware — Fur- 
ness, Stedham, Tussey, Hersey, Webster, Cloud, Ford, 56-8 — Cap- 
tain Webb's field of labor ; Hon. John Adams's testimony concerning 
his preaching ; goes to England ; dies ; his children, 60-2. 

CHAPTER VIII. 

Robert Williams arrives in New York, 62 — Messrs. Boardman and 
Pilmoor arrive, 63 — John Mann, 64 — Pilmoor in Philadelphia, 65 — 
John King, 65. 

CHAPTER IX. 

Boardman, Pilmoor, and Williams, in 1770, 66 — King in Maryland ; 
Bowman, Baker, Presbury — introduces Methodist preaching into 
Baltimore, 67-8 — Watters family, 68 — Pilmoor and Boardman visit 
Maryland, 69. 

CHAPTER X. 

Pilmoor and Williams visit New Rochelle ; Mrs. Deveau's dream ; her 
conversion, 70 — Where Boardman and Pilmoor labored in 1771, 
71 — Methodism spreads in Harford county ; Giles, Morgan, Litten, 
Forward, Baker, Moore, Sinclair, Stanford, Galloway, Colgate, 
Merryman, Evans, Brown, Stephenson, Murry, Simmes, Rollin, 
Gatch, Duke, Bond, Preston, and Dallam, 72. 

CHAPTER XI. 

Francis Asbury and Richard Wright arrive in America in 1771, 73— 
Mr. Wright on Bohemia Manor,73 — Mr. Asbury's early life, 74 — 
He goes to New York ; the first friends of Methodism on Staten 
Island, 75 — Van Pelt in Tennessee, 75-6 — Asbury^s circuit around 
New York ; first friends in this region, Molloy, Dr. White, Oakley, 
Deveau, Hunt, Ward, Burling, Bartoe, Bonnette, Pell, and Woglam, 
76-7. 

CHAPTER XII. 

Robert Williams in Virginia, 78 — Mr. Asbury in Philadelphia; 
preachers' stations, 78 — He visits Bohemia Manor, preaching at 
New Castle, Hersey's, Wilmington, Old Chester, and in Jersey, 78- 



CONTENTS, 



V 



81— Stations of the preachers, 81— Mr. Pilmoor in Maryland, 81-2— 
Mr. Asbury in Xew York, 82— Abbott^s conversion, 82— =Mr, Asbury in 
Maryland, on the Western Shore, 83-5 — In Cecil and Kent counties, 
is the first Methodist preacher in the neighborhood of Ilinson's 
Chapel, 85 — Quarterly meeting ; stations the preachers, 86 — The 
local preachers in Maryland, 86. 

CHAPTER XIII. 

Messrs. Pilmoor, "Williams, and Watters, in Virginia, 87 — Methodism 
in Fell's Point, and in Baltimore, 88 — First Methodists in Balti- 
more — Patton, Hollingsworth, Wells, Moale, Eobinson, Woodward, 
Moore, Rogers, Owings, Triplett, Hulings, White, Chamier, and 
Allison, 89, 90 — Asbury forms a society in Baltimore, 90 — Two 
chapels founded, 91. 

CHAPTER XIV. 

The Gatch family ; early history of Philip Gatch ; is awakened and 
converted, and begins to hold meetings ; becomes acquainted with 
Mr. Asbury ; strange phenomenon in 1772, 92-100. 

CHAPTER XV. 

Mr. Pilmoor goes through the CarOlinas to visit Mr. Whitefield^s 
Orphan House in Georgia, 100 — Williams and Watters in Virginia, 
100 — Mr. Asbury in Maryland, 101 — Mr. Asbury goes to Philadel- 
phia ; to New York, and forms a society at New Rochelle, 102 — 
Messrs. Rankin, Shadford, Y^earberry, and Webb, arrive from Eng- 
land ; Messrs. Rankin and Shadford's earlv history, 103-9 — Benjamin 
Abbott, 109. 

CHAPTER XVI. 

First Annual Conference held in Philadelphia, 111 — Who composed it, 
111 — How the preachers were stationed, 112 — Mr. Gatch begins to 
itinerate in Jersey, 113 — Mr. Watters on Kent Circuit, Maryland; 
Parson Cain ; preaching in Queen Anne's county, 115— Mr. Asbury 
in Baltimore Circuit, 116 — Early societies in Maryland, 117 — Mr. 
Wright in Virginia, 117 — Mr. Williams in North Carolina, 118— 
Concluding account of Messrs. Buardman and Pilmoor, 118-19. 

CHAPTER XVII. 

Second Conference in Philadelphia, 119 — Messrs. Watters and Ruff 
in Jersey and in Pennsylvania, 120 — Mr. Ebert, 121 — Chester Cir- 
cuit, 121-2— Colonel North, 124. 

CHAPTER XVIII. 

Kent Circuit, 126 — First Methodist chapel on the Peninsula, 126 — 
Abraham Whitworth on Kent ; Parson Cain, or Kain ; Whitworth^s 
apostacy and expulsion ; his end, 128-9. 

CHAPTER XIX. 

Mr. Shadford and the Jerseyman's dream, 130 — Mr. Shadford in Balti- 
more ; Joseph Cromwell, 132 — Richard Webster, Robert Lindsay, 
Edward Drumgole, 133 — Mr. Rankin in Maryland, 134. 



vi 



CONTENTS. 



CHAPTER XX. 

Frederick Circuit, 134 — Philip Gatch on Frederick Circuit, 135 — Gatch 
follows Whitworth on Kent Circuit, 136 — Parson Kain, 137 — Awful 
storm, 138~Mr. Gatch returns to Frederick Circuit; persecution, 

139 — Mr. Gatch in Jersey, 139. 

CHAPTER XXI. 

Brunswick Circuit, 139 — The oldest Methodist societies in Virginia, 

140 — John Wade, 141 — Isaac Rollin, 141 — Samuel Spragg, 142. 

CHAPTER XXII. 

Third Conference in Philadelphia, 143 — James Dempster, 143 — Mr. 
AYebster on Chester Circuit — James Barton^s dream, 144— Mr. Web- 
ster in fine, 145 — Philip Gatch and John Cooper on Kent Circuit — - 
Parson Kain again, 146 — Messrs. Rankin and Webb at quarterly 
meeting in St. Luke's parish, in 1775, 147 — Mr. Gatch on Baltimore 
and Frederick Circuits. He is tarred by a persecuting mob, 148-9 — 
The young man nearly whipped to death, Martin Rodda, 150 — Rich- 
ard Owen in tine, 150 — Great revival on Frederick Circuit, 151 — 
Mr. Asbury in Virginia for the first time, 151 — William Glenden- 
ning, 152 — Philip Embury and Robert Williams die, 152-3. 

CHAPTER XXIII. 

A sketch of Henry Dorsey Gough's life and death ; also of Mrs. 
Prudence Gough and their daughter and descendants, 154-6 — PteVo 
T. B. Sargent, 157. 

CHAPTER XXIV. 

Mr. Freeborn Garrettson^s parentage, early history, conviction, conver- 
tion, and life before he entered on the work of an itinerant, 157-162. 

CHAPTER XXV, 

Mr. Garrettson on Kent Circuit, in 1776 ; introduces Methodism into 
Tuckeyhoe Neck ; Ezekiel Cooper, John Cooper, Connor, Downs, 
Smith, Sharp, Martendale, Neal, William Cooper ; strange phenome- 
non, 162-3-4-5. 

CHAPTER XXVI 

First Conference in Baltimore, 166 — Mr. Fairfax and others of wealth 
and position among the Methodists, 167 — Nicholas Watters, 167 — 
William Wren, 168 — James Foster, 168 — Mr. Asbury in Maryland, 
168 — Mr. Garrettson received and sent to Frederick Circuit, next to 
Fairfax, then to Berkley, 169-70 — Mr. Watters in Fairfax and Berk- 
ley Circuits, 170 — Mr. Gatch in Virginia, 171-2^ — Mr. Pilmoor the 
first Methodist preacher in North Carolina, 173 — The chief families 
who became Methodists in North Carolina in the beginning, 173-4 — 
Isham Tatum, 174 — Francis Po^^-thress, 174—6 — Mr. Shadford's great 
success in Brunswick Circuit, 176 — Mr. Rankin in Virginia; great 
meeting ; his presentiment, 177-8. 

CHAPTER XXVII. 

Some account of Samuel Davies, Devereux, Jarrett. Mr. Robinson, 
Shadford, and Asbury ; great meetings ; Mr. Jarrett^s death ; Messrs. 
Asbury and Lee's testimony. 178-185. 



CONTENTS. 



vil 



CHAPTER XXYIII. 

The names of some two or three hundred of the first families who 
became Methodists in Virginia, 186-8. 

CHAPTER XXIX; 

Mr. Shadford near perishing as he came from Virginia, 188 — Mr, 
Asbury about Annapolis ; the first Methodists of this region, 189 — 
Conference at Deer Creek, in 1777 ; tender time, 190 — Mr. Watters 
went to Brunswick Circuit, where he met with holy people, 191 — 
Mr. Gatch in Virginia ; his persecutions, 191-2 — Mr. Garrettson on 
Brunswick Circuit, and in North Carolina, 192 — Mr. Asbury in 
Maryland ; strange account from Shadrach Turner, 193 — Mr. Rodda 
on Kent Circuit : flies to the British, 193 — Howe^s men interrupt a 
watch-meeting in New York, 194-— IMr. Rankin in fine ; the last wit- 
ness gone, 194-5. 

CHAPTER XXX. 

Preachers received on trial, in 1777: Joseph Reese, Hollis Hanson, 
Robert Wooster, Samuel Strong, Edward Pride, Edward Bailey, 
Caleb B. Pedicord, William Gill, John Tunnell, John Littlejohn, 
John Dickins, Le Roy Cole, Reuben Ellis, Joseph Cromwell, and 
Thomas S. Chew, 195-201. 

CHAPTER XXXI. 

Methodism entered Talbot county in 1777, 202 — Also, Kent county, 
Del., Thomas's, Shaw's, Dr. White's, Layton^s, Jump's, and Wil- 
liams's, in Mispillion, 202 — The same year it found its way into 
Sussex county, at Twyford's, Layton's, and Cedar Creek, 202 — Mr. 
Shadford ends his labors in America, at a quarterly meeting, at Mr. 
White's, is secreted from his enemies, leaves Mr. Asbury, and re- 
turns to England ; his last days and his happy death, 203-4-5 — Mr. 
Asbury on the Peninsula, in 1778; stops preaching; is concealed 
among the Whites for a while ; Mr. White is abducted ; Mr. Asbury 
hides himself near Fogwell's, or Holden's, or Stuiltown ; he returns 
to White's, and commences itinerating again, preaching at Wil- 
liams's, in Mispillion, 205-11. 

CHAPTER XXXII. 

First Conference in Virginia, at Leesburg, 212 — Joseph Hartley on 
Kent Circuit ; put in confinement in Queen Anne's county, 213 — Mr. 
Garrettson on Kent, in 1778 ; is beaten by John Brown ; goes into 
North West Fork ; into Talbot county ; to Mispillion, Murderkill ; 
Caleb Boyer awakened ; Rev. Mr. Huston's house visited by British 
soldiers ; Methodism goes into Dover, 213-217 — Mr. Garrettson com- 
mences Methodism at Broad Creek, 218 — Also at Quantico, in Somer- 
set county, 219 — His brother John Garrettson's happy death, 219, 
220— The spiritual children of Mr. Garrettson on the Peninsula, 220 
— Mr. Turner, of Jersey, introduces Methodism into the lower end 
of New Castle county ; Lewis Alfree, 221. 

CHAPTER XXXIII. 

Preachers who began to itinerate in 1778 : Robert Cloud, Richard 
Ogburn, Daniel Duvall, John Beck, AYilliam Moore, James O'Kelly, 



viii 



CONTENTS. 



Richard Ivy, John Major, Henry Willis ; Philip Gatch locates and 
marries, 2^-5. 

CHAPTER XXXIV. 

Mr. Asbury goes into Kent into a circuit around Dover, 226 — Mr. 
Garrettson raises up Methodism at the Sound, in Sussex county, 
Del., 226-7 — Conference at Judge White's, 228 — Methodism raised up 
at St. Johnstown, 229— Mr. Garrettson introduces Methodism into 
Lewistown, 230 — He is in North West Fork ; great day's vrork by 
him, 231 — Mr. Hartley in jail in Easton, Md. ; marries, locates, and 
dies ; quarterlv meetings ; great meetings ; first chapel in Delaware, 
232-4. 

CHAPTER XXXY. 

Mr. Garrettson in Philadelphia ; in New Jersey ; Achsah Borden's 
strange case ; healed in William Budd's house, at New Mills, 234- 
5 — Mr. Abbott's first itinerating tour in Jersey, 235-7 — Poetry on 
him, 238 — Mr. James Sterling becomes a Methodist ; also she w^ho 
became his wife, 239-40. 

CHAPTER XXXVI. 

Old Forrest, Demour, 240 — Martin Beam; Mennonists ; great meetings 
at Mr. Beam's; intimacy between him and Mr. Asbury, who preached 
his funeral, 240-243— William Watters, 243— William Duke, 243-4. 

CHAPTER XXXVII. 

Preachers received in 1779 : Thomas Morris, Stith Parham, Carter 
Cole, Greenberry Green, Andrew Yeargan, Charles Hopkins, James 
Morris, Henry Ogburn, Richard Garrettson, Micaijah Debruler, 
Samuel Rowe, John Hagarty, William Adams, Joshua Dudley, Lewis 
Alfree, 244-46 — Philip Cox, Captain Dill; Cox in Virginia; the 
calf; he is arrested; Enoch George, 246-9 — Nelson Read, 249. 

CHAPTER XXXVIII. 

Mr. Garrettson introduces Methodist preaching into Dorchester county, 
Md.; Ennalls, Airey, Garrettson in Cambridge jail, 249-53 — Meth- 
odism prospering on the Peninsula under Asbury, Pedicord, Crom- 
well, and Garrettson, 253. 

CHAPTER XXXIX. 

A summary account of the introduction of Methodism on the Penin- 
sula, giving dates and names of the chief families who received the 
preachers and the preaching ; also the founding of the first chapels, 
254-62. 

CHAPTER XL. 

Mr. Garrettson on Baltimore Circuit ; on the Peninsula, 263 — Mr. 
Pedicord preserved ; Leah Hirons, Lemuel Davis, 263-4 — Mr. Pedi- 
cord beaten in Dorset, 264 — Thomas Haskins becomes a Methodist, 
265 — Barratt's Chapel, 265 — Other chapels, 266. 

CHAPTER XLI. 

Judge Thomas White, his history; also Mrs. Mary White's ; notice of 
their children ; a visit to Judge White's homestead, 267-71. 



CONTEXTS. 



ix 



CHAPTER XLII. 

Richard Bassett ; his interview with Mr. Asbury ; entertains him ; 
becomes religious : camp-meetings ; in public life ; his funeral ; Bohe- 
mia Manor, 272-78. 

CHAPTER XLIII. 

The division on account of the ordinances, healed, 280 — Mr. Asbury 
first in North Carolina. 280 — Black Harry first noticed, 281 — Wil- 
liam Watters in fine, 283 — Mr. Gatch in Virginia, in 1780, 283-5. 

CHAPTER XLIY. 

Mr. Mair receives Mr. and Mrs. Anderson into the Methodist society, 
285 — Mr. Abbott's only preaching tour in Pennsylvania ; Mr. Beam^s; 
Coventry ; David Ford's ; Cloud's ; Wilmington ; New Castle, 285-92. 

CHAPTER XLY. 

In 1780 Methodism prospers in Xew Jersey ; it is planted in Cumber- 
land, Cape May, and Monmouth counties; John James; Captain 
Sears ; Mr. Ware^s account of the work in Jersey, 293, 302. 

CHAPTER XLYI. 

Preachers who began to itinerate in 1780 : George Moore, Stephen 
Black, Samuel Watson, James Martin, Moses Park, William Part- 
ridge, James 0. Cromwell, John James, George Mair, Caleb Boyer, 
and Thomas Foster, 303-5. 

CHAPTER XLYII. 

Mr. Garrettson introduced Methodism into Little York, 307-8 — He is 
instrumental in delivering a distressed mother, who thought she had 
sold her children to the devil ; many are stirred up to inquire the 
way to heaven, 309 — Mr. Pedicord in Jersey ; Mr. Ware^s conver- 
sion, 310-11 — Mr. Asbury in Pennsylvania, 312. 

CHAPTER XLYIII. 

Conference at Judge Whitens and in Baltimore, 312 — Mr. Asbury in 
X'ew Yirginia, 313 — Richard Williams among the Indians, 314-16 — 
Blackiston's Chapel built, 317. 

CHAPTER XLIX. 

Mr. Abbott on Kent Circuit, Md.; extraordinary meetings; Thun- 
dergust Sermon, 318-21 — Mr. Garrettson in Yirginia ; a man in a 
trance ; Mr. Garrettson in North Carolina, 322. 

CHAPTER L. 

Preachers who became itinerants in 1781 : James Mallory, James Cole- 
man, Adam Cloud, Enoch Matson, Charles Scott, 323-4 — Beverly 
Allen shoots Major Forsyth, dies in Kentucky, 324-5 — Ignatius 
Pigman goes to New Orleans and dies, 325 — James Haw goes to 
Kentucky and joins the Presbyterians, 325 — Henry Metcalf, Samuel 
Dudley, Edward Morris, James White, Jeremiah Lambert, David 
Abbot*t, Joseph Wyatt, Michael Ellis, Jonathan Forrest, and Philip 
Bruce, 326-28. 



X 



CONTENTS. 



CHAPTER LI. 

Joseph Everett, his own account of himself, 328-31 — Mr. Asbury in 
the South ; Mr. Wesley and King George ; happy death of F. Mabry 
and sister Yeargan, 333-4. 

CHAPTER LII. 

First Conference at which Jesse Lee was ; the way he was affected by 
the spirit of love among the preachers, 334 — Mr. Abbott on Dover 
Circuit, 335-39 — Radnor society in Delaware county, Pa., raised up ; 
the first chapel, 340. 

CHAPTER LIII. 

Methodism introduced into Accomac county, Ya., 341 — Rhoda Laws, 
342-44— Prudence Hudson, 345— DeaFs Island, Md. ; Mr. Garrett- 
son^s Dream, 346 — Mr. Garrettson in Delaware ; Jones's Neck, 347 
—Mr. Robert N. Carnan becomes a Methodist, 348-9— Mr. Chair, of 
Queen Anne's, his hounds ; Thomas Wright whipped by his father 
for becoming a Methodist, 350-1 — Friendship ; Rev. Jesse Lee 
begins to itinerate, 351. 

CHAPTER LIV. 

Preachers who began to travel in 1782 : George Kimble, James Gib- 
bons, Hugh Roberts, Henry Jones, John Baldwin, Woolman Hick- 
son, William Thomas, 352 — John Magary, Ira Ellis, 353 — John 
Easter, a great revivalist ; Mrs. Jones, Mr. M'Kendree, Mr. George 
and General Bryan brought to God under his ministry ; the cloud 
dispersed in answer to his prayer, 355 — Thomas Haskins ; Girard ; 
Mr. Haskins's death, 357 — Peter Moriarty, his sudden death, his son, 
357-8 — Mr. Asbury in the South ; poverty and privation among the 
people, and religion prospering, 358. 

CHAPTER LY. 

Mr. Abbott's great preaching tour in New Jersey in 1783, 359-65 ; Mr. 
Abbott's great faith, 366. 

CHAPTER LYI. 

Methodism introduced into Lower Penn's Neck by Mr. Abbott and 
others, 366-8— Methodism raised up in Salem, N. J., 369-70— Per- 
secution ; awful end of a young woman ; a trance, 371. 

CHAPTER LYII. 

Methodism planted in Salisbury, N. C. ; Mrs. Fishburn, 372-6 — Con- 
ference of 1783, 377 — Rev. Joseph Everett, 377— Mr. Asbury in 
Maryland ; singular occurrences, 377-8 — Asbury at Beam's for the 
first time, 378 — Dudley's Chapel built this year, 379 — Last notice of 
Joseph Hartley, 379— Mr. Garrettson, 379-80. 

CHAPTER LYIII. 

Preachers received on trial in 1783 : Rev. Jesse Lee, his early history 
and experience, 381-2 — Rev. Lemuel Green, 383 — Dr. Phoebus, 383 
— Matthew Greentree, Thomas Curtis, Francis Spry, James Thomas, 
William Wright, Richard Swift, Joshua Worley, James Hinton, 



CONTENTS. 



XI 



William Ringold, William Dameron, William Cannon, Benjamin 
Roberts, Samuel Breeze, Thomas Bowen, Henry Merritt, Thomas 
Anderson, Thomas Humphreys, 384-5 — Thomas Ware; his early 
history and experience, 385-7 — Mr. Pedicord's letter to him, 387-8 
— Mr. Asbury in the South, 389 — Unhappy end of Isaac Rollin, 
389-90. 

CHAPTER LIX. 

Redstone Circuit, 391— Mr. Simon Cochran, 391— Thomas Lakin, 392 
— Mr. J. J. Jacob, 392 — Mr. John Jones and his son Rev. Green- 
berry R. Jones ; Beesontown, or Uniontown, 393 — Juniata Circuit ; 
Michael Cryder, 393 — Robert Pennington in Penn^s Valley, 394 — 
Joseph Everett, 394 — Wesley Chapel in Dover, 395 — Mr. Ware on 
Kent Circuit, 396— Mr. Lee, in 1784, 397-8. 

CHAPTER LX. 

Preachers received on trial, in 1784: Thomas Ware, John Phillips, 
Richard Smith, David Jefferson, John Robertson, John Fidler, James 
Riggin, Elijah Ellis, Simon Pyle, Thomas Jackson, William Jessup, 
399_Wilson Lee, 400-1— John Smith, 402— Isaac Smith, 402-3— 
Thomas Yasey, 404— Richard Whatcoat, 404-6— Thomas Coke, 406-9. 

CHAPTER LXI. 

Quarterly meeting at Barratt's Chapel ; Mr. Asbury meets Dr. Coke 
and Messrs. A^asey and Whatcoat, 410 — The Christmas Conference 
fixed upon, 410 — Dr. Coke commences the circuit of the Peninsula at 
Judge White's ; Black Harry was his driver, 410-11 — Messrs. As- 
bury, Whatcoat, and Vasey, 411-12 — The Christmas Conference 
commences ; the work done at it, 412-13 — The preachers who com- 
posed this Conference, 413 — Mr. Wesley^s prayer-book, 414 — Sum- 
mary of the effects produced by the labors of Methodist preachers ; 
the extent of the Methodists, and the number of their chapels, 416- 
17 — Why Methodism spread more rapidly south of Mason and Dixon's 
line than north of it, 417-18 — Dr. Coke's tour through the country 
after the Christmas Conference until his return to England, 418-20 
— Death of Pedicord and Mair, 420. 

CHAPTER LXIL 

Israel Disosway, wife, and children ; first class on Staten Island, 421- 
22 — Robert Duncan and wife, 422-3 — Abraham Russell, wife, and 
children, 423-4 — Andrew Mercein and his famil}^, 424 — George 
Suckley and family, 424 — Stephen Dando and Mary Dando, 424-5 — 
Philip J. Arcularius and his wife and children, 425 — Gilbert Coutant 
and family, 425-6 — Thomas Carpenter and family, 426 — Peter and 
Mary Williams, 426. 

CHAPTER LXIII. 

Methodist Episcopal churches in the consolidated city of Philadelphia, 
numbering some fifty-three, 427-34. 



Statistical, xii — Introduction, xiii. 



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INTRODUCTION. 



Believixg- that Introductions are often found in books 
in compliance with the servile spirit which bows down to 
fashion, we hesitated to comply with this mistress of 
fools," as Mr. Wesley q^lWs fashion ; nevertheless, as it will 
give ns an opportunity to present to the reader some items 
of information which we did not possess in time to put in 
the work when it first went to press, we will now furnish 
them as part and parcel of an Introduction. 

If history implies the consecutive relation of events, after 
inquiry, research, and examination, all this we have done : 
we have made the best nse of books, periodicals, papers, 
and living people, that we could. We have endeavored 
to throw together as many namics of men and women, as 
well as facts, as it has been in our power to do : that the 
reader might find in one volume the names of the leading 
friends of Methodism in America during its first age in 
this country; of these names, hundreds, not to say thou- 
sands, will be found. All that class which has been known 
as itinerant preachers during the first twenty or twenty- 
five years of Methodism in America, with such a detail of 
their labors, sufferings, and success, as we could collect, is 
given. We have paid equal attention to that class which 
has been known as lay or local preachers, to whom Me- 
thodism is indebted to the utmost that liberality will allow: 
they having been pioneers in a thousand instances. With 
equal pleasure we have recorded the names, virtues, and 
usefulness, of hundreds of the first race of Methodists in 
America, who were not known as preachers in their day. 
By making a permanent record of their nam.es, we have, 
in part, accomplished our aim : by presenting a religious 

A 



xiv 



INTRODUCTION 



movement^ in which Divine inflaence peers out ever and 
anon, we have sought our highest end. 

Every incident deemed interesting to the reader, which 
we could collect^ we have given. All that we thought 
worth reading, in the already published accounts of the 
early laborers — such men as Strawbridge, Embury, Webb, 
Williams, Boardman, Pilmore, King, Asbury, Wright, 
Eankin, Shatford, Watters, Gatch, Abbott, Garrettson, 
Eodda, Dempster, Lee, Ware, Vasey, Whatcoat, and Coke, 
synchronizing v/ith the times through which the narrative 
runs, will be found in a condensed form, or a quotation. 
Other preachers, to the number of almost two hundred, 
have received a shorter or longer notice. 

AYe had supposed that Captain Webb was the first 
Methodist who preached in Philadelphia, excepting Mr. 
Whitefield. Tradition says there was one before him. Mr. 
Adam Much, a member of the Wharton St. M. E. Church, 
informed us that he knew an African, whose name was 
Peter Dennis, who declared that he heard a follower of 
Mr. Wesley preach in a stable or a shed, near Dock Creek, 
before Captain Webb began to visit Philadelphia. This 
Methodist was a ship-carpenter who had come to this port, 
and Peter Dennis took much interest in proclaiming that 
he had heard a man of his own calling preach. 

For a hundred years after Philadelphia was settled, Dock 
Creek was the great harbor for shipping in the city. It 
has been affirmed, that it was because this creek promised 
such protection to vessels, that William Penn selected and 
sanctioned the site where Philadelphia now stands. Into 
this creek nearly all the vessels, at that day, discharged 
their cargoes; and most of the commercial business was 
transacted on and near its shores. At present, the stranger 
would not suppose this from the aspect of this region. 

While Captain Webb was traversing the shores of the 
Delaware Eiver from Trenton to New Castle, he did not 
pass by Bristol, in Bucks County, Pa., without giving the 
people of this ancient borough a call to repent and believe 



INTRODUCTION". 



XV 



the gospel. Mr. Louis Kinsey, now more then seventy 
years old, and among the oldest Methodists of the region, 
informed us that he had heard his father relate that Mr. 
Webb preached in Bristol under a tree, near the spot 
where the Methodists have had their place of worship for 
nearly two generations. 

Bristol was made a market town in 1697. Joseph Chor- 
ley v/as licensed to keep the ferr}^ between the end of his 
lane and Burlington. The Methodist preachers labored in 
Bristol for a number of years before a permanent society 
existed. 

Among those who w^re awakened under Mr. Webb's 
ministry in Buck^^s County, Pa., was Mr. Eodman; he, like 
Captain Webb, had lost an eye in the w^ars. This Rodman 
family had much to do in founding the Bensalem Methodist 
Meetino*. Mr. Rodman's oTanddauc^hter is the wife of the 
Rev. James Hand, of the Philadelphia Conference. 

Mr. Joseph Toy^ who had been educated in Mr. Thomas 
Powell's boarding-school in Burlington, N. J., was sent for 
to take charge of a school in Trenton in 1771. Finding a 
Methodist from Europe in Trenton, w^ith two or three 
others, they began to meet in class. This class of four or 
five members was the germ of Methodism in Trenton. 
Messrs. Toy and Singer were chief men in the little society; 
Conrad Cotts w'as soon added to them. Mr. Toy was a 
man of good education for his times, and subsequently 
presided over the mathematical department of Cokesbury 
College before he entered the itinerancy of the Methodist 
Episcopal ministry. 

Soon after Captain Thomas Webb had raised up Method- 
ism in Philadelphia it began to be established in Grloucester 
County, New Jersey — most likely through Mr. Webb's 
ministry. Along the Mantua Creek early American Me- 
thodism had some valuable members. About 1740, tradi- 
tion says, Mr. Chew with eight sons came from England to 
America, and some of them settled along Mantua Creek. 
Four of his sons were named Jesse^ David^ Samuel, and 



xvi 



INTEODUCTION". 



Jonathan. David Chew settled on the northwest side of 
Mantua Creek, and owned several hundred acres of land; 
he married into the Swedish family called Stille, and Stille 
Chew lives on part of the old domain. David Chew be- 
came a Methodist about 1769 or 1770, when he first knew 
the Methodists. He was one of the most eccentric Method- 
ists in America; a full account of his religious remarks 
would make a most remarkable little volume. He died 
happily about 1820. 

Jesse Chew lived in the forks of Mantua Creek, and 
owned six hundred acres of beautiful land ; he also became 
a Methodist about the time of their first preaching in his 
neighborhood. As soon as he identified himself v/ith the 
Methodists he began to preach, and was a lay preacher for 
forty years or more. While Joseph Toy was preaching- 
many things to the people in his exhortations" in Burling- 
ton and Trenton, and Benjamin Abbott in Pittsgrove, Sa- 
lem County, Jesse Chew was also engaged in this holy 
work in Greenwich township, Gloucester County. These 
three were the first lay preachers in Jersey. Soon after 
Eobert Turner, near the head waters of Timber and Man- 
tua creeks, began to preach, and in 1778 introduced Me- 
thodism into Appoquinamink, New Castle Co., Del. (See 
p, 221.) We opine that the Greenwich in which Mr. As- 
bury preached in 1772 was Greenwich in Gloucester County, 
and not the Greenwich of Cumberland County, New Jersey. 

Jesse Chew left three sons, Nathaniel, Elisha; and Jesse. 
Nathaniel's sons are Andrew (now living at Carpenter's 
Landing), Nathaniel (once a member of the Philadelphia 
Conference, now in the west), Elisha (living in Barnesboro'), 
and Nathan (living bej^ond Carpenter's Landing); Nathan's 
son, Sylvester, is now in the Philadelphia Conference. 
Jesse Chew also had four daughters; one of them married 
Eldridge, and lived at Alloway's Creek; another married 
Eastlack ; a third married Early. Brother James Early, of 
Ebenezer Church, Philadelphia, is the great-grandson of 
Jesse Chew. Eldridge, Eastlack, and Early, with their 



INTRODUCTION. 



xvii 



wives, are buried on the old homestead, with Jesse Chew 
and his wife. Jesse Chew's daughter Elizabeth was most 
powerfully converted in 1783, when Mr. Abbott was finish- 
ing his great preaching tour in Jersey. (See page 365 of 
the volume.) Elizabeth Chew married Mr. Stiles, and lived 
at Tuckerton : their daughters are, Mrs. Merwin, of Chest- 
nut Street, Philadelphia, Mrs. Eose, of Beverly (mother of 
Rev. Mr. "Willitts, once a Methodist, now a preacher in the 
Dutch Eeformed Church), and Mrs. Longacre, mother of 
Rev. Andrew Longacre of the Philadelphia Conference. 

The daughters of Rev. Jesse Chew were remarkably 
gifted, and Elizabeth was regarded as the most gifted among 
them. Jesse Chew's family may be called the ^preaching 
family. Counting from the old patriarch Jesse down to 
his great-grandsons, Mr. Willitts, Andrew Longacre, and 
Sylvester Chew, there have been some fifteen or more 
preachers in this family np to this time. Jesse Chew died 
in 1812, aged 76 years. 

On page 53 we have numbered Thomas Taper among 
the Methodists: we have learned that he never joined them. 
His wife was a member, and his house, near Barnsboro', 
was a home for the preachers and the preaching; also Mr. 
Driver's, in the same neighborhood. 

About 1779 Jesse Chew began a frame for a dwelling- 
house for himself to live in ; but for some reason he changed 
his purpose and built a stone house, w^hich is inhabited by 
his grandson, Job K. Chew. The frame he gave away for 
a place of worship, and it was for sixty years the "Bethel" 
of Gloucester County, standing near the modern Herfsville. 
After it had been used for sixty years as a place of worship, 
and had been honored about 1790 with one of the greatest 
revivals of modern times — the meeting going on for many 
weeks, two weeks of which time the house was not closed, 
but day and night there were singing, praying, weeping, 
crying, and shouting without any intermission. It was 
during this great meeting that the Fisler family of New 
Jersey became Methodists; also the parents of the late Rev. 



xviii 



INTRODUCTION". 



James Newell, of Salem, N. J.; and hundreds of others 
were also brought in among the Methodists. In 1840 the 
present house, standing on the same lot, was erected; and 
the old chapel now makes part of Thomas A. Chew's barn. 
Old ^'Bethel" was the third chapel founded by the Method- 
ists of New Jersey — Trenton Chapel, founded 1773, New 
Mills, 1775, Bethel, 1780, and Salem, 1783. 

Tradition gives the following account of the introduction 
of Methodism into the region of Bethel, in Brandywine 
Hundred, above Wilmington, in Delaware: Miss Sebra 
Cloud, sister of Robert Cloud, Sen., and aunt of the Rev. 
Robert Cloud, had fallen in with the Methodists about New 
Castle and Wilmington, and had been awakened and brought 
to taste the sweets of pardon and peace; she returned to 
her brother and persuaded him to have Methodist preach- 
ing in his house: thus Robert Cloud's house became a stand 
for Methodist preaching. A small society was raised up; 
and Robert Cloudy Sen., gave the ground on which Cloud's 
Chapel (a log house) was built. Bethel stands on the same 
lot. The farm on which Robert Cloud lived is now owned 
by a local preacher, Thomas Zebley by name. Two of 
Robert Cloud's sons, nam.ely, Robert and Adam, were tra- 
velling preachers. 

We conversed with a Mrs. Ilarvey once, who^ at the age 
of eighty, informed us that she heard Captain Webb preach 
in Cloud's neighborhood: this must have been prior to 
1776, as Mr. Webb took his final leave of this country in 
1775. 

When the old log chapel gave place to the stone house^ 
in 1799^ the stone in the end with the year in which it was 
erected, was prepared by the hands of Mr. David Ford — 
the figures and letters picked in a rough manner by him. 
His changing the name from "Cloud's Meeting House" to 
Bethel, came near making considerable disturbance in the 
Society and neighborhood. 

Mr. John Harris, of Wilmington, Del., now (1862) in his 
eighty-sixth year, informed us that he saw the corner-stone 



INTRODUCTION". 



xix 



of the first ''Asbiiry Church" in Wilmington laid, in 1789 : 
this year is the seventy-first since that event. Ish, Harris 
was then a schoolboy under the tuition of ^Ir. John Thel- 
well, from Ireland, who was a Methodist of some note in 
AYilmington then. According to the Minutes of Confer- 
ence, the Rev. "William Jessup was the stationed preacher in 
Wilmington in 1789, and Henry Willis and Lemjuel Green 
were Presiding Elders over the district, which then extend- 
ed from the Delaware Elver to Ohio. Mr. Harris remarked 
that the preacher who laid the corner-stone of Asbury 
Church knelt upon the stone, which was laid in a large 
deep hole which had been dug for the purpose, and offered 
up prayer. This, with singing a hymn, constituted the 
religious service of the occasion. 

On page 163, in the account of the introduction of ^^fe- 
tliodism into Tuckeyhoe Neck, Caroline County, Maryland, 
by the Rev. Freeborn Garrettson, it is stated that he first 
preached ^'at the house of the stepfather of the late Rev. 
Ezekiel Cooper." We have lately been informed that Mr. 
Ezekiel Cooper's mother married for her second husband 
Mr. Nathan Downs, who was brother to Mr. Henry Dovv^ns, 
who was sheriff of Caroline County about this time, and 
kept the Rev. Thomas Chew prisoner in his house long 
enough to make Methodists of himself and his wife. Mr. 
Nathan Downs was a military man at the time of the intro- 
duction of Methodism into this Neck; and it w^as to the 
company of soldiers which he commanded, and others, that 
Mr. Garrettson preached on this first visit to this Neck. 

On page 227, in the account of the Rev. Freeborn Gar- 
rettson in the region of the Cypress Swamp, in Sussex Co., 
Del., being lost, and about to take up his lodgings on the 
ground ; but, seeing a light, he made for it, and found a 
family w^here he was entertained : the name of the gentle- 
man whose wife had passed through such a strange experi- 
ence, in that dark time, as we lately learned at Captain 
Lewis's, near Laurel, Delaware, was Fookes : some of his 



XX 



INTRODUCTION. 



descendants are still living in the west margin of the Cy- 
press Swamp. 

Captain Kendall Lewis, a native of Dorchester County, 
Maryland, v/ho was born in 1771, and was, in 1860, in his 
eighty-ninth year, informed us a few years since, when 
at his house near Laurel, Sussex County, Delaware, who 
some of the men were who undertook to conduct Mr. Gar- 
rettson to jail, as stated on page 251 : their names were 
Richard Stanford, who acted as a foreman — Jacob Staten, 
a tailor, and Roger McCallister : these men belonged to 
Hurley's Neck, below Vienna, on the Nanticoke River; Mr. 
Lewis, according to our recollection, is also a native of this 
Neck. In it lived John and Thomas Beard, who were some 
of the first Methodists in Dorchester County; and it appears 
that Mr. Garrettson had been preaching in the house of one 
of the Beards at the time of his arrest by the mob. These 
men soon saw their error, and some, if not all of them, be- 
came Methodists. In 1780, young Kendall Lewis, when 
nine years old, heard the Rev. Joseph Everett preach at 
Thomas Beard's — and he was the first Methodist preacher 
he ever heard: he still holds the name of Joseph Everett in 
veneration. The Rev. John Beard, whose name appeared 
in the Minutes of Conference in the last century, was the 
son of the above-named Thomas Beard. 

Captain Lewis, also, imparted an item of information to 
us which was new, concerning Captain Stanley's defending 
Mr. Garrettson against the mob in Cambridge. Captain 
Kendall Lewis, after living ninety-one years, deceased. The 
Rev. Adam Wallace, of the Philadelphia Conference, is his 
son-in law. 

We may add a short paragraph to the account of the Rev. 
Joseph Wyatt, which concludes on page 327. Mr. Wyatt 
had a daughter married to a Mr. Craig, who lived on Bohe- 
mia Manor, in Cecil County, Maryland. It was here, with 
his son-in-law, that Mr. Wyatt spent his last days ; here he 
died, and was interred at the Protestant Episcopal Church, 
St. Augustine, on the Manor. Some of his descendants by 



INTRODUCTION. 



the name of Craig, were on the Manor not many years 
since ; but none of them were Methodists. 

On page 239 we have given some account of Mr. James 
Sterling; we add the following, as supplementary, partly 
received from his son, Budd Sterling, Esq. James Ster- 
ling was a native of Ireland, born about 1742. He was 
raised up in the Presbyterian Church. Coming to Ame- 
rica when young, he v/as brought up, in Philadelphia, to 
the mercantile business. When a young man he went into 
the mercantile business in Burlington, Xew Jersej^, where 
he married a Miss Shaw. 

When Independence was declared, and the British army 
came to Burlington, it nearly ruined him in pecuniary 
matters, as he took the side of the American Whigs. 
Leaving Burlington, he bought a farm near Salem, New 
Jersey, on which he lived. Here he raised a militia com- 
pany in defence of liberty. It was while he was living 
here that he became acquainted with Mr. Abbott, and 
heard him preach in Mannington. After this he was a 
great admirer of Mr. Abbott. It is said that he had sat 
under the ministry of 'Mr. Asbury and other Methodist 
ministers in Burlington before this, from whom he had re- 
ceived light and conviction ; but it was Mr. Abbott who 
gave him a strong bias to Methodism, and brought him 
from the Presbyterian communion to the Methodists. 
After this he returned to Burlington, and resumed the 
mercantile business. Losing his first wife, he married for 
his second wife Miss Rebecca Budd, of Burlington County, 
a Methodist belonging to the little society in Mount Holly, 
where young Thomas Ware first joined. 

According to the Eev. Henry Beam's account, Methodist 
preachers first visited Lancaster County, in 1773, about 
which timiC they first preached at his father's house; it is 
most likely that Eichard Webster, Isaac Eollin, John King 
and Eobert Strawbridge were some of the first Methodist 
preachers at Mr. Beam's ; afterwards Daniel EufT, Williain 
Watters, Joseph Yearbry, Benjamin Abbott, in 1780, and 



xxii 



INTRODUCTION. 



Mr. Asbury in 1783, visited Mr. Beam for the first time, 
and preached at his house. The first little class was formed 
at Mr. Beam's about 1775; and Mrs. Eve Beam, wife of 
Mr. Martin Beam, was one of the members. Eev. Martin 
Beam first preached among the Mennonites about 1751 ; 
w^hen the Methodists first came into his neighborhood, as 
he associated with them, the Mennonites expelled him ''for 
holding fellowship with a people of strange language" — 
grave charge! Mr. Beam then united with the Eev. Wil- 
liam Philip Otterbein^ and the United Brethren in Christ; 
and in 1801 he connected himself fully w^itli the Metho- 
dists. 

On page 871, there is an account of Charles Johnson's 
experience, or, as he calls it, ^' his conversion." The ac- 
count, as he gave it to us, runs as follows : " He, with 
several other young men, went to a watch meetings held by 
the Methodists, for purposes of mischief. Under the sermon 
T3 reached thev were ai 1 awakened. All, but himself; con- 
tinued to attend Methodist preaching, and became religious. 
He (Johnson) refused, though deeply convicted, to attend 
religious meetings. His distress continued to increase until 
he was nearly sunk in gloom. One night he seemed to 
leave this w^orld, wdiich he could still see^ looking like a 
dark spot full of confusion. In his apparently remote po- 
sition, from which he could still see his body upon earth, 
he found himself, at what he supposed to be the mouth of 
perdition, which showed much smoke and sorrow. AVhile 
here, he saw a w^oman pass into this dreaded place. It 
appeared -to him that he was carried soon after to the gate 
of glory, which was guarded by a most august being : it 
looked like a street, widening in the distance, resplendent 
with light, into which he wished to enter, but was answered 
by the guard, 'not yet.' While here, he saw a young man, 
whom he knew, by the name of Thomas Shinn, pass into 
the realm of light. Soon after he seemed to return to earth, 
and to his body, when he spoke and said, 'There will soon 
be a knock at the door.' Soon a rap w^as heard, w^hen the 



INTRODUCTION". 



xxiii 



messenger requested some of them to go to a neighbor's 
house and assist in laying out Thomas Shinn, who had just 
died. 

"Soon as young Johnson came fully to himself, he looked 
upon this manifestation to him as his conversion to God.. 
It became also a neighborhood talk. He went to Method- 
ist mieeting in Penn's Neck, and gave his name for mem- 
bership among the Methodists ; after wdiich M^r. Jaquette 
came to him and told him he must refrain from the com- 
pany of the wicked and read the Bible. Young Johnson 
had never been to school, and did not think he could read ; 
but when he returned home, he made the attempt to read, 
opening on the fifth chapter of St. Matthew, when, to his 
surprise, he found he could read, which he regarded as 
satisfactory evidence that he was savingly converted to 
God.'' He has continued to read the Scriptures until he 
reads them with considerable ease and ability. This bro- 
ther still lives in Salem, and is a memiber of one of the 
Methodist churches in that city. 

To the early Methodists of Penn's Iseck w^e may add 
the names of Thomas Bright, in whose house Mr. Abbott 
preached, and Eichard Sparkes. Edward Daugherty, one 
of the oldest Methodists of Camden, N. J., is a descendant 
of Thomas Bright. 

In the notice of ]\[ethodist Episcopal houses of w^orship 
in the consolidated city of Philadelphia, in the last chapter 
of the book, w^e have said that our knowledge, as to the 
particular year in wdiich some of them were founded, was 
not complete: the Asbury Church, west of Schuylkill 
Eiver, was built one year earlier than the date assigned. 
The small church in Kingsessing, which is in the village 
called Pascalville, and bears the name Siloam, w^as erected 
about 1837. Others of them may have been built earlier 
than the date assigned them. On page 431 it is said that 
*'the ]\[ethodists who founded St. Paul's built a small brick 
church." It should read — bought a small brick church 
built by the Primitive Methodists. 



xxiv 



INTRODUCTION. 



Since this volume was stereotyped there have been five 
Methodist Episcopal places of worship opened in Philadel- 
phia — such as Roxborough, founded in 1859; Siloam, in 
Kensington, founded about the same time; Centennial, 
erected in 1860, in West Philadelphia; of the same date 
is the chapel in North Penn Village; also the chapel near 
Gray's Ferry. The whole number in the city in 1862, 
including Zoar, for colored people, is about fifty-eight. A 
new charge has been instituted, in a rented room, at the 
corner of Broad and Arch Streets. 

JOHN LEDNUM, 

1304 Brown Street, PhiladelpMa. 

October 14, 1862. 



A HISTORY 

OF THE 

RISE or METHODISM IN AMERICA. 



CHAPTER 1. 

If we were permitted to behold the panorama of Divine 
Providence, and see how the Lord wisely works all things, 
after the counsel of His will, we should be filled with 
astonishment, and overwhelmed with the view. While Mr. 
Wesley's heart and hands were filled with the great work 
to which he had been called, in England, Wales, Ireland, 
and Scotland, the Great Head of the Church, whose proper 
work it was, provided the instrumentalities for the introduc- 
tion of Methodism into America. 

As the rising of the springs, moistening the surface of the 
earth in time of drought, is promise of coming showers, so 
the well-intended labors of Messrs. John and Charles 
Wesley in Georgia, in 1736-7, were providential preludes 
and pledges of what commenced some years afterwards 
through Strawbridge, Embury, Webb, Williams, Boardman, 
Pilmoor, King, and others. After the Wesleys had preached 
a short time in Georgia, and had formed a society for 
religious benefit, Mr. Charles Wesley embarked for England; 
but, by stress of weather, he was driven into Boston, where 
he preached a few sermons whieh greatly pleased the clergy 
and people, after which he reached the land of his nativity. 
Mr. John Wesley, after remaining in America more than a 
year, during which time he visited and preached in Charles- 
ton, South Carolina, also returned home, and neither of 
them ever came to this country afterwards. 

About the time Mr. John Wesley reached England, Mr. 
George Whitefield sailed for Georgia, for the purpose of 
^2 (i3j 



14 



RISE OF METHODISM 



[1737-8-9. 



assisting Mr. Wesley in his labors of love. In 1739, the 
epoch of Methodism in England, the inhabitants of Phila- 
delphia, then the London of this nation, first listened to and 
were attracted and captivated by pulpit oratory and elo- 
quence to which they had been unaccustomed, from one Who 
sent his soul with every lance he threw." The pulpit of 
Christ's Church in Second Street, was subsequently opened 
to this interesting minister, who was as ready to speak, as 
the audience was to hear.* He soon gathered around him 
such ministers as Gilbert, and William Tennant, Blair, 
Rowland, and Davenport, — kindred spirits. At one time, 
after these godly ministers had exercised their impressive 
ministry on the people of Philadelphia for a week, the effect 
produced was, the closing up of all places of sinful amusement, 
—turning the current of conversation of the citizens to the 
truth preached,~and rendering all books, except such as 
treated of religion, unsaleable. Subsequently Mr. White- 
field preached the essential truth of Christianity, in almost 
every neighborhood from Maine to Georgia, between the 
Alleghany and the Atlantic. Many thousands were awa- 
kened, some of whom were afterwards found among the 
followers of Wesley, when they organized societies in this 
country. 

Mr. Wesley says : — 
1. In the year 1736, it pleased God to begin a work 
of grace in the newly planted colony of Georgia ; then the 
southernmost of our settlements on the continent of America. 
To those English who had settled there the year before, 
were then added a body of Moravians, so called ; and a 
larger body who had been expelled from Germany by the 
Archbishop of Saltzburg. These were men truly fearing 
God and working righteousness. At the same time there 
began an awakening among the English, both at Savannah 
and Frederica ; many inquiring what they must do to be 
saved, and ' bringing forth fruits meet for repentance.' 

" 2. In the same year there broke out a wonderful work 
of God in several parts of New England. It began iu 
Northampton, and in a little time appeared in the adjoining 
towns. A particular and beautiful account of this was 
published by Mr. Edwards, minister of Northampton. Many 
sinners were deeply convinced of sin, and many truly 
converted to God. I suppose there had been no instance in 
America, of so swift and deep a work of grace, for a hundred 



^ Watson^s Annals, vol. i., p. 385. 



17^7-8-9.] 



IN AMERICA. 



15 



years before; nay, nor perhaps since the English settled 
there. 

3. The following year, the work of God spread, by 
degrees, from New England towards the south. At the 
same time it advanced by slow degrees from Georgia towards 
the north : in a few souls it deepened likewise ; and some of 
them witnessed a good confession, both in life and in death. 

"4. In the year 1738, Mr. Whitefield came over to 
Georgia, with a design to assist me in preaching, either to 
the English or the Indians. But as I was embarked for 
England before he arrived, he preached to the English alto- 
gether ; first in Georgia, to which his chief service was due, 
then in South and North Carolina, and afterwards in the 
intermediate provinces, till he came to New England. And 
all men owned that God was with him, Avheresoever he went; 
giving a general call, to high and low, rich and poor, to 
'repent and believe the gospel.' Many were not disobe- 
dient to the heavenly calling ; they did repent and believe 
the gospel ; and by his ministry a line of communication 
was formed, quite from Georgia to New England. 

5. Within a few years he made several more voyages to 
America, and took several more journeys through the 
provinces ; and in every journey he found fresh reason to 
bless God, who still prospered the work of his hands ; there 
being more and more in all the provinces, who found his 
word to be 'the power of God unto salvation.' " 

In 1760, as the Rev. George M. Roberts of Baltimore 
has most indubitably shown, in his able letters in the 
Christian Advocate and Journal in 1858, Robert Straw- 
bridge and Philip Embury both arrived in this country — 
these lay-preachers began the organizations of Wesley an 
Methodism, which have since been made permanent in 
Maryland and New York ; and they both came from the 
region, of the river Shannon in Ireland. 

The Rev. William Hamilton, in an able article in the 
Methodist Quarterly Review for Jul}^ 1856, tells us that 

Mr. Strawbridge was a native of Drummer's Nave, near 
Carrick, on Shannon, county Leitrim, Ireland." On arriv- 
ing in this country he settled on Sam's Creek, Frederick 
county, Maryland. In Dr. Roberts's letters, referred to 
above, we are assured, that, as soon as Mr. Strawbridge had 
arranged his house, he began to preach in it, as early as 
1760 ; and, beside the appointment in his own house, he bad 
another at John M^i-ynard's house, in 1762, who was a 
Methodist, and where he baptized his brother Henry May- 



16 



RISE OF METHODISM 



[1760-2. 



nard at a spring, in 1762. Soon as Mr. Strawbridge cora- 
menced his labors in Maryland, the Lord began to work in 
his hearers, and a society was formed as early as 1762, or 
1763. 

Dr. Roberts speaks thus :— 

''Robert Strawbridge. — I am gratified to be able to 
say also, that in reference to the labors of this excellent and 
useful servant of God, our knowledge is not merely con- 
jectural; I have in my possession some letters, written by 
different individuals, at a distance from each other, and 
without any concert upon their part, which disclose some 
interesting facts ; I have space only to notice a few. Mr. 
Michael Laird, who subsequently settled in Philadelphia, 
was born April 30, 1771. He obtained his knowledge of 
these points from his father, who was intimate with Mr. 
Strawbridge, and fully conversant with the truth of what is 
stated in his letter. Mr. Strawbridge came to America in 
1760, with his wife and children, and settled in Maryland. 
Immediately after arranging his dwelling he opened it for 
Divine service, and continued to preach therein regularly. 
These efforts soon after resulted in the awakening and 
conversion of several who attended. 

" In another communication I ascertain that Henry May- 
nard was baptized (by Robert Strawbridge) when he was 
but six or seven years old. At that time Mr. S. was 
preaching regularly at John Maynard's, a brother of Henry. 
Henry accompanied his father to one of these appointments, 
and Mr. S. baptized him at the spring. 

" Henry Maynard died in 1837, aged eighty-one j^ears. 
This fixes his baptism as early as 1762. John Maynard, nt 
whose house Mr. Strawbridge was then preaching, was 
himself a Methodist. This renders it positive that Mr. S. 
had been engaged in preaching regularly prior to 1762, and 
fully corroborates the statement contained in Mr. Laird's 
letter, viz. : that he commenced his labors in the ministry 
immediately after his settlement in Maryland." 

This society, Brother Hamilton informs us, consisted of 

twelve or fifteen persons." After Bishop Asbury was fully 
informed on the subject, he entered in his Journal, in 1801, 
soon after he ended the business of the Baltimore Conference, 
which sat this year at Pipe Creek, his testimony on the sub- 
ject ; he says, " here Mr. Strawbridge formed the first 
society in Maryland — and America,'' See his Journal, vol. 
iii. p. 27. Brother Hamilton furnishes the names of a few 
of the original members- — David Evans, his wife and sister, 



1764-72 ] 



IN AMERICA. 



Mrs. Bennett, now in lier eighty-ninth year/' with a few 
more, " embraced the Methodist religion under Mr. Straw- 
bridge." Mrs. Bennett says, from her knowledge, the 
society wpis first formed at Strawbridge's house." Soon 
afterwards, i. e. about 1764 or 1765, the Log meeting- 
house was erected, about a mile from Mr. Strawbridge's resi- 
dence, and the preaching and meeting the class were at the 
Log chapel. This place, Mr. Hamilton avers, takes pre- 
cedence of any other Methodist chapel in this country, by 
about three years ; it was built, through Mr. Strawbridge's 
influence, on Pipe or Sam's Creek. 

In the Autobiography of the Rev. James B. Finley, we 
have an account, on pp. 262-3, of two of the early Metho- 
dists of Pipe Creek. He says — " I was travelling a solitary 
path in the woods, between Barnesville and Marietta, Ohio, 
and came upon an old man of the most grotesque appear- 
ance, trudging along at a slow rate, half bent, with an axe 
and two broomsticks on his shoulder. As I approached 
him I said, ' Well, grandfather, how^ do you do ?' He was a 
German, and replied, ' It ish wall.' ' You have too much of 
a load to carry.' ' Yes, but I can go not often.' 'Where 
do you live ?' ' Shust dare,' pointing to a small cabin on the 
hill-side. 'You seem to be poor, as well as old.' '0 yes, 
in dis vorld I has noting ; but in de oder vorld I has a king- 
dom.' 'Do you know^ anything about that kingdom V ' 0 
yes.' 'Do you love God?' 'Yes, mid all my heart; and 
Got loves me.' ' How long a time have you been loving- 
God ?' ' Dis fifty years.' ' Do you belong to any church ?' 
' 0 yes, I bese a Metodist.' ' Where did you join the Metho- 
dists ?' 'I jine de Metodist in Maryland, under dat grate 
man of Got, Strawbridge, on Pipe Creek — and my vife too ; 
and Got has been my fader and my friend eber since ; and 
I bless Got I vill soon get home to see Him in de himels.' " 
This conversation took place in 1813 ; and as he had enjoyed 
the love of God fifty years, the inference is, that he was 
converted under Mr. Strawbridge, in 1763, 

When Mr. Asbury first visited this society, in the latter 
end of 1772, he found there such names as Hagarty, Bon- 
ham, Walker, and Warfield. Mr. Hezekiah Bonham had 
been a Baptist, until awakened by Mr. Strawbridge's preach- 
ing, when he became a Methodist, and was much persecuted 
by his former sect. At this time, Mr. Asbury heard him 
speak in public, and seeing that he had gifts as a speaker, he 
gave him license to exhort. He afterwards became a 
preacher ; and, in 1785, his name is in the Minutes of Cun- 
2 ^ 



18 



[17()5-7 



ference, among the itinerants. His son, Robert Bonham, 
was also a travelling preacher. Paul Hagarty, it seems, was 
of the Pipe Creek society ; also, his brother, John Hagarty, 
who became a travelling preaciier, and could preach in both 
German and English. Robert Walker had been awakened 
under Mr. Whitefield, at Fagg's Manor, Chester county. Pa. ^ 
He afterwards moved to Frederick county, Md., and was 
reawakened under Mr. Strawbridge, and joined the Pipe 
Creek society. He subsequently removed to Sandy river, S. 
C, where he was pleased to entertain Bishops Asbury and 
Whatcoat, in 1800 ; he was then in his eightieth year. Doc- 
tor Alexander Warfield was a vestibule Methodist, i, e. a kind 
and useful friend to them. Mr. Asbury dined with him on 
his first visit to Pipe Creek; and it seems certain that his 
lady, Mrs. Warfield, was a member of Mr. Strawbridge' s 
first society. The Rev. Lott Warfield, once favorably known 
in the Philadelphia Conference, was of this family. 

Not far from Pipe Creek, lived William Durbin, who, with 
his companion, united with the Methodists in 1768 or 1769. 
We must regard them as the fruit of Mr. Strawbridge's 
ministry. Their house was an early stand for preaching ; 
and their son, John Durbin, was a travelling preacher in the 
beginning of this century ; he died a most triumphant death ; 
his last words were, ''Jesus, Jesus, angels, angels beckon — 
there's two — I'll go." Thus, in a blaze of glory, he went 
to glory. See the Minutes for 1805. 

In the same region lived George Saxton, whose house was 
a preaching place at that early date. We must suppose that 
he was brought under Methodist influence, and his house 
opened for preaching, through Mr. Strawbridge. These 
were the principal Methodists in Frederick county, at that 
early date. 

Mr. Strawbridge extended his labors to Baltimore and 
Harford counties, where he also had fruit. The Owen 
family was brought to experience the comforts of the Holy 
Spirit through his ministry. Mr. Asbury says, " Joshua 
Owen was a serious churchman seeking the truth, and found 
it;" his house became a home for the early itinerants, and 
a stand for preaching. His son, Richard Owen, was a 
spiritual son of Mr. Strawbridge; and the first native Ame- 
a?ican who became a preacher of the Gospel among the 
i Methodists. See the ''Life of the Rev. Will iam Watters," 
\ p. 108. He labored usefully as a local preacher until near 
\ the end of his life, w4ien he died in the itinerancy. See the 
I ''Minutes of Conference for 1786." In 1781, he performed 




176ii-S.] 



IN AMERICA. 



19 



the solemn duty of preaching over the corpse of his spiritual 
father, Mr. Strawbridge. 

In the ''Recollections of an Old Itinerant," on p. 204-5, 
we are informed that Mr. Samuel Merryman had occasion to 
visit Pipe Creek, where he heard of a marvellous preacher 
(Strawbridge) who could pray without a book, and preach 
without a manuscript sermon, which was regarded by many 
in that age and place as an impossibility. Mr. Merryman 
gave him a hearing, and was astonished at his success in 
praying without a book, and preaching without a written 
discourse — to him it was the most interestinoi: relictions service 
he had ever attended — he heard him again — his high-church 
notions gave way — he was awakened, and obtained a sense 
of sins forgiven, and ceased to wonder how a man could 
pray and preach without a book, for he could pray and dis- 
course about religion (^. e, preach) without the aid of manu- 
script or printing-press. His house was opened for such 
preaching, and a Methodist society was subsequently formed, 
and a chapel followed. 

Sater Stephenson, of Baltimore county, was brought to 
God through Mr. Strawbridge, and began to preach soon 
after Richard Owen commenced. Nathan Perigo, who lived 
some six miles north-east of Baltimore, was also a spiritual 
son of Strawbridge, and an earh^ local preacher. Under his 
zealous labors Philip Gatch was awakened, and a Methodist 
society was raised up at Mr. Simmes's in his neighborhood, 
before the regular itinerants came along. See ''Memoirs 
of Gatch," by lion. John M'Lean, LL.D., p. 9. 

The first society raised up in Baltimore county was at 
Daniel Evans's near Baltimore. For its accommodation one 
of the first chapels in the country was erected ; and Mr. 
Strawbridge was instrumental in gathering the society, if 
not in the erection of the chapel. See " Gatch's Memoirs," 
p. 24. 

Mr. Richard Webster, of Harford county, Maryland, was 
among the first Methodists of the county. In 1824, the 
Rev. Freeborn Garrettson was visiting his friends in Mary- 
land ; and was with Mr. Webster a short time before his 
death ; and informs us on page 248 of his life, that Mr. 
Webster had been a Methodist fifty-six years, which dates 
back to 1768, as the year in which he united with them. 
As no Methodist preacher had labored in Maryland at that 
time but Mr. Strawbridge, we must suppose that Mr. Webster 
identified himself with the Methodists throuo-h him. Mr. 
Webster's house became a home for the preachers, and the 



20 



RISE OF METHODISM 



[1768. 



preaching — a society was also raised up around him. Soon 
he began to preach ; and his name is found in " The Minutes 
for 1774 for Baltimore." In 1775, he was stationed on 
Chester circuit ; here he became acquainted with a daughter 
of Mr, George Smith, of Goshen, Chester county, Pennsyl- 
vania, whom he married. After this he was useful as a local 
preacher. He died in 1821. 

Mr. Thomas Bond, of the same region, and his first wife, 
were also Mr. Strawbridge's spiritual children. The Rev. 
Thomas E. Bond, extensively known as editor of the Chris- 
tian Advocate and Journal for several years, was his son ; 
also, the Rev. John Wesley Bond, the last travelling com- 
panion of Bishop Asbury. 

Methodist preaching was introduced into Fredericktown, 
now Frederick City, by Mr. Strawbridge, on an invitation 
from Edward Drumgole, who, on coming from Ireland in 
1770, and bearing a letter to Mr. Strawbridge, heard him 
preach at Pipe Creek, and gave him an invitation to preach 
the same truth in Fredericktown, where Mr. Drumgole then 
resided. Mr. Strawbridge was the first of Mr. Wesley's 
followers that preached on the Eastern Shore of Maryland. 
About 1769 or 1770, he preached at the house of John 
Randle, in Werton, Kent county, Maryland. The Rev. 
Henry Beam testifies that he heard him preach at his 
father's, the Rev. Martin Beam, in Lancaster county, Penn- 
sylvania. This must have been about 1779, when Brother 
Beam was only five or six years old. 
i Methodism was planted in Georgetown on the Potomac, 
\ and in other places in Fairfax county, Virginia, by Mr. ' 
Strawbridge and his spiritual son, Richard Owen. 

In 1773 and in 1775 Mr. Strawbridge's name is found in 
the Minutes, as a laborer among the itinerants ; after which 
it disappears, probably on account of his administering the 
ordinances, which was contrary to Mr. Wesley's advice. 
According to Mr. Asbury's journal, the first Conference, in 
1773, allowed him to do it, provided he would do it under 
the direction of Mr. Ranken, Mr. Wesley's assistant, which 
he refused to do, inasmuch as he had not derived his autho- 
rity from Mr. Ranken or the Conference. From what souixe 
he derived his authority to administer them, we have not 
been informed. In his course in this matter, though opposed 
by most of the Methodist preachers, he was sustained by his 
spiritual children. The people were much on his side; and 
the Rev. Benedict Swope, of the German Reformed Church, 
advocated his course, saying, " Mr. Wesley did not do well 



17GS-70.] 



IX AMERICA. 



21 



in hindering Methodist preachers from giving the ordinances 
to their followers." It seems that Mr. Strawbridge felt that 
he had been the first instrument used by the Head of the 
church in raising up Methodism in Maryland ; and therefore 
was unwilling to bear the reins of those, though higher in 
Mr. Wesley's authority, who had entered into his labors. 

The evidence adduced by the Rev. George C. M. Roberts, 
in the Christian Advocate and Journal, and by the Rev. 
William Hamilton, in the Methodist Quarterly Review of 
1856, makes it clear, beyond a doubt, to all who have duly 
considered it, and are not committed to another theory, that 
Mr. Strawbridge raised up the first society; and also built 
the first chapel. (See the Quarterly Review for 1856, p. 
435). It may be asked, " Why did Bishops Coke and Asbury, 
in their early account of the rise of Methodism in this coun- 
try, as found in the Discipline, make it appear that Method- 
ism began in New York ? also Rev. Jesse Lee, in his history 
of Methodism, and others who have asserted the same." The 
answer is, " They so understood it, not having made it their 
business to inquire particularly into the history of Mr. 
Strawbridge's movements in Frederick county, Md." We 
have seen that in 1801 Bishop Asbury came to a more 
correct understanding of the matter, and entered in his jour- 
nal the truth, which we presume he had then and there 
obtained : thus correcting all that he had before said on the 
subject. Mr. Lee never took the pains to investigate the 
matter, and remained persuaded that New York was the 
cradle of Methodism in America. Others have copied the 
error without questioning it. We are glad that the matter 
has at last been placed in a clear light by the correspondents 
from Baltimore referred to above. 

The evidence adduced warrants the assertion that the first 
Methodist society raised up in America (not taking into 
the account the one formed at Savannah, Ga., by Mr. Wes- 
ley) — the first chapel (mean as it was) — the first native 
American Methodist preacher (Richard Owen) — the first 
native Ameiican Methodist preacher v^ho was a regular 
itinerant (William Watters), belong to Maryland. That Mr. 
W^atters was the first itinerant has never been in controversy. 
That Richard Owen was the first native preacher has not 
been generally knovvn. The priority of the Pipe, or Sam's 
Creek Societj^, and Log Chapel, has been mooted. 

Mr. Strawbridge had great influence at the Bush Forrest 
chapel, in Harford county, Maryland. It is likely that he 
had been instrumental in raising up both the society and the 



22 



RISE OF METHODISM 



[1770-81. 



chapel. It was the second house for worship erected by the 
Methodists in Maryhmd, and may have been built as early 
as 1769 or 1770. Mr. xVsbury preached in it in 1772. In 
1777, when all the English preachers were retiring from the 
work on account of the war, some of the Methodist congre- 
gations were devising means to provide for themselves by 
settling pastors over them ; and an arrangement was con- 
templated to settle Mr. Strawbridge over the Pipe Creek and 
Bush Forrest congregations. About the same time Mr. 
Asbury received a call to the Garrettson church (of the 
Church of England), in Harford county, Maryland. (See 
his Journal, vol. i., p. 194,) 

We will close this account of the labors of Mr. Straw- 
bridge in America, with a few extracts from the Rev. William 
Hamilton's account, in the Methodist Quarterly Review for 
1856, already referred to. He informs us that Mrs. Bennett, 
sister to David Evans, of the first class at Pipe Creek, still 
living in 1856, in her eighty-ninth year, had sat under his 
ministry with great profit, and was able, as an eye-witness, 
to describe him. " He was of medium size, dark complexion, 
black hair, had a very sweet voice, and was an excellent 
singer. 

" He had six children, Robert, George, Theophllus, Jesse, 
Betsey, and Jane. George died, and also two of the other 
children, who were buried under the pulpit of the Log meet- 
ing-house. Two of his sons, George and Jesse, grew up and 
became carpenters." 

The Log meeting-house was twenty-two feet square : on 
one side the logs w^ere sawed out for a door, on the other 
three sides there were holes for windows ; but it does not 
appear that it ever was finished, standing without windows, 
door, and floor. About 1844 it was demolished, and several 
canes were manufactured out of some of its logs. Mr. 
William Fort sent one to each of the bishops, then in New 
York, and one to Dr. Bond. A letter from Mr. Fort 
appeared in the Christian Advocate and Journal, relating to 
the old chapel, at the same time. 

" Mr. Strawbridge continued to reside at Sam's Creek 
about sixteen years, and then removed to the upper part of 
Long Green, Baltimore county, to a farm given him for life, 
by the wealthy Captain Charles Ridgely, by whom he was 
greatly esteemed, and who often attended his preaching. It 
was while living here under the shadow of ' Hampton' (Col. 
Ridgely's seat), that, in one of his visiting rounds to his 
spiritual children, he was taken sick at the house of Mr. 



17SL] 



IX 



A?.IERICA. 



23 



Joseph Wheeler, and dierl, in great peace. His funeral 
sermon was preached to a vast concourse of people bj the 
Rev. Richard Owings, under a large walnut-tree, from Rev. 
xiv. 13. His grave, and also the grave of Mrs. Strawbridge 
(who died in Baltimore), are in the small burying-ground in 
the orchard south of the house, about the centre of the 
ground; a large poplar- tree has grown up between them, as 
a living monument." Their resting place is about six or 
seven miles north of Baltimore. It appears from Mr. As- 
bury's Journal, vol. i. p. 334, where we suppose he is referred 
to, under date of September 3, 1781, that he was then dead, 
and it seems that this event occurred in the summer of 1781. 



CHAPTER II. 

DuRixa the reign of Queen Anne, while Colonel Church- 
ill, afterwards Duke of Marlborough, who had married 
Sarah Jennings, who had been Anne's playmate, was cover- 
ing himself with military glory on the sanguinary fields of 
Blenheim, Ramillies, Oudenarde, and Malplaquet; and frown- 
ing Gibraltar was bowing to the martial courage of Sir George 
Rooke and Cloudesley Shovel: and England and Scotland 
were more closely united by consolidating their parliaments 
into one; — while Dean Swift was pointing his satire; and 
Steele was waging war with immorality and infidelity, Addi- 
son with his model style was sending his papers to the toilet 
and tea-table, to correct abuse and elevate taste ; when Gay, 
Parnell, Prior, and Pope were pouring out their numbers in 
verse, and Handel was charming with the power of song, 
Providence was moving a people from one of the Palatinates 
on the River Rhine into her kingdom, who were subsequently 
to bring with them to xVmerica the treasures of truth and 
moral worth. 

She was deservedly called Good Queen Anne," on ac- 
count of her mild though firm temper, for relinquishing a 
hundred thousand pounds of her annual income for the public 
service, and giving a large portion of the revenue derived 
from the church for the benefit of the poor clergy, called 
" Queen Anne's Bounty," — sacrifices which are seldom made 
bv those who are hio;h in power. Relics of her benevolent 
regard for religion are still found in this country : St. Anne's 
Church, near Sliddleton, Newcastle county, Delaware, was 



24 



RISE OF METHOD I S:M 



[1760. 



founded in her reign, and called after her; she presented to 
it a covering for the communion-table, with her initials A. R. 
(Anne Regina) on it, wrought in silk embroidery, most prob- 
ably, with her royal fingers. It still exists as a highly valued 
memento. — (Rev. George Foot's Book on Drawyer's Con- 
gregation, p. 53.) 

It appears that she made a much more princely present to 
Christ's Church, in Second street, Philadelphia, of a service 
of silver plate, which is still preserved. — (See Watson's 
Annals, vol. i. p. 379.) 

The Rev. George C. M. Roberts is the author of the follow- 
ing letter :■ — 

''In the year 1709 seven thousand Protestant Lutherans 
w^ere driven from their homes by the French, under Louis 
XIV. Their houses and their property of every description 
were laid waste by fire and the sword. Men, women, and 
children fled by night for their lives to the camp of the Duke 
of Marlborough for protection from their enemies. Persecu- 
tion, ending in these distressing and afflicting calamities in 
a single day, reduced from affluence these wealthy farmers 
to a level with the most indigent. On the first intelligence 
reaching Queen Anne, she sent to their relief a fleet to Rot- 
terdam, which conveyed them to England. Between six 
and seven thousand of these poor forlorn people arrived in 
London. They were encamped on Black Heath and Cam- 
berwell Commons, where commissioners who were appointed 
by the government administered for the time being to their 
necessities. 

Of these seven thousand, three thousand determined to try 
their fortunes in the New World, and consequently came over 
to New York and Pennsylvania, which at that time were 
British provinces. Of this number, six hundred and fifty 
families settled in North Carolina. 

" About fifty families of those who remained in England were 
encouraged to locate themselves in Ireland. They fixed upon 
the estates of Lord Southwell, near Rathkeal, in the county 
of Limerick. Each man, woman, and child were allowed 
eight acres of land, for which they consented to paj^ five 
shillings an acre, yearly, for ever. The government agreed 
to pay their rent for twenty years, in order to encourage the 
Protestant interest in Ireland, and make them all freeholders. 
They also supplied every man with a good musket (called a 
Queen Anne piece), to protect himself and his family. They 
were embodied in the free yeomanry of the country, and were 
styled the "True Blues," or "German Fusileers," and were 



17C0.] 



IN AMERICA. 



25 



commanded by one Capt. Brown. The following are the 
names of those who settled contiguous to each other on the 
estate of Lord Southwell, namely : Baker, Barhman, Barra- 
hier, Benner, Bethel, Bowen, Bowman, Bovinizer, Brethower, 
Cole, Coach, Corneil, Cronsberry, Dobe, Dulmage, Embury, 
Fizzle, Grunse, Guier, Heck, Hoffman, Hifle, Heavener, Glo- 
zier, Lawrence, Lowes, Ledwich, Long, Miller, Mich, Mod- 
len, Neizer, Piper, Rhineheart, Rose, Rodenbucher, Ruchle, 
Switzer, Sparling, Stark, St. John, St. Ledger, Straugh, 
Sleeper, Shoemaker, Shier, Smeltzer, Shoultace, Shanewise, 
Tesley, Tettler, Urshelbaugh, Williams, Young. 

Of these it will be seen that the family of Embury was 
conspicuous. Philip Embury, the hero of our story, was of 
this family. He was born in Ballingarane, near Rathkeal, 
county of Limerick, about the year 1730. His parents 
were very respectable, and members of the German Lutheran 
Church. They came over from the Palatinate with the colony 
in 1709. Philip, when a boy, was sent to the German school, 
then taught by an old gentleman named Gier, in Ballingarane. 
Afterward he went to the English school. His education 
was very limited, if compared with what may be obtained in 
the present day. When he arrived at a suitable age he was 
bound to a carpenter, with whom he served his time with 
credit to himself, and to the entire satisfaction of his master. 
He was always considered, and bore the character of an 
honest, industrious, sober, and obliging man. After serving 
out his apprenticeship, he worked at the same trade until 
his emigration to America. He was cousin germain to the 
Switzer, Gier, and Ruchle families. He was converted to 
God on Monday, Dec. 25, 1752, through the instrumentality 
of John Wesley, and joined the Methodist society in his 
neighborhood the same year. He soon began to exercise his 
gifts as a local preacher and class-leader in his own vicinity, 
and continued to do so for the space of five or six years. 

''I have already mentioned that when the Palatines left 
Germany in 1709, three thousand of them were influenced 
to emigrate to America, and settle in New York and Penn- 
sylvania. This circumstance was the means of separating 
friends of the nearest relationship to each other. They kept 
up a correspondence with those who were left in England, 
whenever, which was but seldom, an opportunity offered. 
These letters, written to those who were in Ireland and Ger- 
many, gave them an account of America, their favorable 
condition, and the prospects that were before them. They 
were encouraging in the extreme, and influenced several of 



26 



RISE OF METHODISM 



[1760. 



them to emigrate also. Heavy taxation, oppressive landlords, 
and the small inducement offered to men of genius or in- 
dustry, rendered Ireland, though perhaps on the whole one 
of the finest countries in the universe, no eligible place for 
men of talents of any kind, however directed, to hope for an 
adequate supply, or decent independence for a rising family. 
America was then comparatively thin in her population and 
large in territory. She held out promises of easily-acquired 
property and immediate gains. Her commerce and agricul- 
ture, and trades of different kinds, all combined to induce the 
ill provided for and the dissatisfied in the mother country to 
come with their persons and property thither. 

''Mr. Embury and his friends were persuaded, among many 
others, to indulge their hopes, with the expectation and the 
promise held out to them of mending their fortunes, and living 
more happily in this, to them, untried and new world. The 
old Palatines could not come over conveniently on account 
of their large families and other encumbrances, so the first 
emigration of Palatines fell to the lot of Philip Embury. As 
was stated in a former communication, this he made up his 
mind to do in the spring of 1760. After disposing of all his 
effects, and turning them into money, he started, and landed 
in New York on the 10th day of August, 1760. 

''From the time he landed in New York until 1766 we hear 
but little of him. It is not probable, however, that the whole 
of this time was spent in inglorious ease. When we consider 
that he was an Irishman, that up to the time of his leaving 
Ireland he exercised the functions of his ministry, availing 
himself of the very last opportunity from the side of the ship 
of preaching to the people ; that he was the descendant of 
the Palatines, who doubtless often repeated the story of their 
sufferings and their wrongs, for Christ and the Gospel's sake, 
in his hearing ; it is not to be supposed that Philip Embury 
was easily discouraged, and remained in America for six 
years without once preaching Christ to the people. Such an 
opinion is preposterous in the highest degree, and leaves a 
stain upon his name. No ; we had rather say that he preached 
immediately after his arrival, and continued to preach often 
until he became discouraged, when, as he supposed, there was 
no hope of getting an audience to hear him. Under these 
circumstances it is probable that he desisted from the work 
regularly^ but continued occasionally to preach, until the 
famous appeal was made to him in the year 1766, which, in 
the providence of God, awakened within him all his slumber- 
ing energies, and led him to commence in New York a work 



1760-6.] 



IN AMERICA. 



27 



^vhich shall know no end until the final consummation of all 
things. 

George C. M. Roberts. 
"135 Hanover St.^ Baltimore.'' 

The following account of Mr. Philip Embury was written 
by the Rev. George C. M. Roberts, of Baltimore : — 

" November 27, 1758, Philip Embury was married to 
Miss Margaret Switzer, of Court Matrass, in Rathkeale 
Church. The same year he assisted the feeble society in 
that village in the erection of a church for their better 
accommodation. In 1758, 1759, and 1760, many of his 
neighbors and friends became deeply interested on the ques- 
tion of bettering their condition by emigrating to America. 
Being influenced by letters from many of the Palatines, his 
friends who had previously settled in America, he, with some 
of his neighbors and relatives, determined upon removal. In 
1760 he came over with his wife. He was accompanied by 
two or three of his brothers and their families ; also Paul 
Heck and family, Valer. Tetlar. Peter Switzer (probably a 
near relative of his wife), Philip Morgan and family, and a 
family by the name of Dulmeges. They were all responsible 
freeholders in Ireland, and sold their farms and effects to 
raise the funds to defray their expenses. They shipped at 
Limerick, to which many of their friends and neighbors 
accompanied them for the purpose of witnessing their de- 
parture. Mr. Embury preached his last sermon in Ireland 
from the side of the ship, at the custom-house quay. A large 
concourse of people were standing and sitting around to hear 
his parting counsel. Afterward they wished him and his 
company a prosperous voyage, and with tears and uplifted 
hands bade them a final adieu. 

" I have these facts from the notes of a gentleman whose 
father was present on the occasion. 

" The families who accompanied Mr. E. were not, all of 
them, Wesleyans, only a few of them ; the remainder were 
members of the Protestant Church in Ireland ; but, as far as 
I can ascertain, made no profession of an experimental 
knowledge of God, in the pardon of sin and adoption. After 
their arrival in New York, with the exception of Mr. Embury 
and three or four others, they all finally lost their sense of 
the fear of God, and the interest they had previously felt, 
and became open worldlings. Some subsequently fell into 
greater depths of sin than others. Late in the year 1765 
another vessel arrived in New York, bringing over Mr. Paul 



28 



RISE OF METHODISM 



[1760-6. 



Ruckle and family, Luke Rose, Jacob Heck, Peter Barkraan, 
and Henry Williams, with their families. These were Pala- 
tines, some of them relatives of Mr. Embury, and the balance 
his former friends and neighbors. A few of them only were 
Wesleyans, Mrs. Barbara Heck, who had been residing in 
New York since 1760, visited them frequently. One of the 
company, Mr. Paul Ruckle, was her eldest brother. It was 
when visiting them on one of those occasions that she found 
some of the party engaged in a game of cards. There is no 
proof, either direct or indirect, that any of them were Wes- 
leyans, and connected with Mr. Embury. Her spirit was 
roused, and doubtless emboldened by her long and intimate 
acquaintance with them in Ireland, she seized the cards, 
threw them into the fire, and then most solemnly warned 
them of their danger and duty. Leaving them, she went 
immediately to the dwelling of Mr. Embury, who was her 
cousin ; it was located upon Barrack street, so called from 
the circumstance of the sixty-fourth regiment of foot, of the 
English army, being quartered therein. After narrating 
what she had seen and done, under the influence of the 
Divine Spirit, and with power, she appealed to him to be no 
longer silent, but to preach the word forthwith. After par- 
rying his excuses, she urged him to commence at once, in 
his own house and to his own people. He consented, and 
she went out and collected four persons who, with herself, 
constituted his audience. After singing and prayer he 
preached to them, and enrolled them in a class. He con- 
tinued thereafter to meet them weekly. Mr. E. was not 
among the card-players, nor in the same house with them. 
The period at which Mr. E. thus commenced his labor is 
positively fixed in a manuscript copy of a letter in my pos- 
session. This letter may be seen entire in the Magazine for 
1823, page 427. This was written to Mr. Wesley, and is 
signed T. T. (Thomas Taylor), and bears date 'New York, 
April 11, 1768.' After giving an account of the religious 
condition of the people, it says : • Eighteen months ago it 
pleased God to rouse up Mr. Embury to employ his talent 
(which for several years had been, as it were, hid in a nap- 
kin,') &c. This clearly shows that the renewal of Mr. E. 
took place in the fall of 1766, and at the same time fully 
substantiates what I have said in reference to the time of his 
arrival in New York. This letter also settles the time of 
Captain Webb's first visit, by saying it took place ' three 
months' thereafter. This makes it February, 1767. The 



1760-6.] 



IN AMERICA. 



29 



author of it himself arrived in New York, from Plymouth, 
on the 26th of October, 1767, after a passage of six weeks. 
On his arrival he found that Mr. Embury had formed two 
classes, one of males, containing six or seven members, the 
other of females, containing the same number. He had, 
however, never met the society apart from the congregation. 

" From the foregoing, as well as what has been stated by 
our historians, it is not fair to surmise that Mr. E. had not 
preached after his arrival in America until this memorable 
effort ; that for the entire six years he had made no public 
eflfort. Although I have no reliable data upon which to base 
a contrary opinion, I am nevertheless inclined to believe that 
he had, and perhaps more than once, made efforts in public, 
but, being discouraged, had ceased to do so for some time. 
Alas ! how many ministers of the present day become weary 
of appointments, and abandon them because but five or six are 
in regular attendance ! These documents, however, conclu- 
sively establish the fact, that no serious or systematic effort 
was made by him prior to November, 1766." 

The following account of the Palatines in Ireland is taken 
from Mr. Wesley's Journal of these Palatines: — 

''Fifty families formed a colony at Ballygarane, twenty at 
Court Mattress, twenty at Killiheen, twenty at Pallas, and 
there was another colony at New Market, on the Shannon. 
Each family had a few acres of ground, on which a little 
house was erected. And such was their diligence, says Mr. 
Wesley, that they turned all their land into a garden — in 
industry and frugality they were patterns to all around them. 
They retained the temper and manners of their fatherland, 
being a serious, thinking people, having but little resemblance 
to the people among whom they lived in either appearance or 
disposition. But, as they had long been without a minister 
by whom they could profit, they were much given to cursing, 
swearing, and drunkenness, until the Methodist preachers 
came among them about the year 1750, when the reformation 
became so general that there were no such towns to be found 
in the kingdom ; no cursing, swearing. Sabbath breaking, no 
alehouse or drunkenness in any of them ; they were both 
reproof and example to their neighbors. Many of them 
united with the Methodists, and such as did not, imitated them, 
by forming themselves into classes, and professed to walk in 
the light of God's countenance. When Mr. Wesley first met 
them in society, he was repeatedly stopped short. The words 
of this plain, honest people, he remarks, came with such 
weight and power as to produce a pause, and raise a general 



80 



RISE OF METHODISM 



[1760-6. 



cry among the hearers: the words of a child nine years old 
astonished all that heard them." 

Here lived, and here died, in a good old age, Philip Geier, 
who was a patriarch to these German societies. Here was 
Philip Embury ; here was the Heck family, the Deans, with 
many others. Here was the material that formed the nucleus 
of Methodism in New York. 

Notwithstanding the diligence and frugality of this people, 
such was the heartlessness of their landlords that many of 
them could not procure the coarsest food to eat, nor the 
meanest raiment to wear — hence they had to seek bread in 
other places, scattered up and down the kingdom, but the 
greater part came to America. 



CHAPTER III. 

From the foregoing chapter we learn that Mr. Philip 
Embury was born about 1730, found peace with God De- 
cember 25, 1752, and came to New York, August 10, 1760. 
Mrs. Barbara Heck's stirring appeal was made to him about 
October, 1766, when he preached in his own humble dwelling 
in Barrack street, now Park Place ; only six attended this 
meeting : Mrs. Heck, four others, and Mr. Embury, the 
preacher. 

They were formed into a class, and met in his house. He 
continued to preach and meet the class, adding to it the 
names of such as wished to belong to it. Mrs. Morrell, wife 
of Jonathan Morrell, and mother of the late Bev. Thomas 
Morrell, of Elizabethtown, New Jersey, had obtained reli- 
gion about 1760, and now joined in with the Methodists. 

After Mr. Embury had fed and guided the little flock 
about four months, he was refreshed by the coming of Cap- 
tain Webb, from Albany to New York. Among the first 
Methodists of New York there were three who had been 
comrades in the British army, namely, Thomas Webb, 
William Lupton, and John Chave. Mr. Embury's dwelling 
soon became too small to contain the people who came to 
hear the preaching ; and a larger room was hired near the 
Barrack, in the same region ; this did not long hold them, 
and the Rigging Loft," at No. 120 William street, was 
hired : its dimensions were eighteen by sixty feet. Captain 



1766-8.] 



IN AMERICA. 



81 



Webb's popularity, as a preacher, soon filled it to overflow- 
ing, and a still larger place was contemplated ; and in the 
space of two years after the class was formed Wesley Chapel 
was opened for worship. 

Early in 1767, Charles White and Richard Sause, with 
their families, came from Dublin to New York ; these had 
been Methodists in Ireland. In October of the same year 
Thomas Taylor, who wrote the famous letter to Mr. Wesley, 
signed " T. T.," arrived from Plymouth, England. When 
the ground on which Wesley Chapel was erected, was secured 
by deed in 1768, it was conveyed to Philip Embury, William 
Lupton, Charles White, Richard Sause, Henry Newton, Paul 
Heck, Thomas Taylor, and Thomas Webb. We must regard 
these as chief men among the Methodists of New York, at 
this time ; James Jarvis also belonged. At the time of 
Thomas Taylor's arrival, in October, 1767, there were two 
small classes — one consisted of about seven men, the other 
of as many women. It was not long before Samuel Selby, 
Stephen Sands, John Chave, and John Staples, were enrolled 
among them. Thomas Brinckley, a native of Philadelphia, 
who married Mary, a sister of John Staples, and who was 
a soldier in the Revolutionary war, and assisted in guarding 
Major Andr^, and conducting him to the place of execution, 
was an early Methodist in New York. See ''Lost Chap- 
ters," by Rev. J. B. Wakeley, pp. 92, 93. 

The Dean family came to New York with the Heck family. 
Elkana Dean, and his daughter Hannah Dean, were among 
the first Methodists in New York. 

When Wesley Chapel was being erected, in 1768, Mr. 
Embury, being a carpenter, wrought much upon it ; he made 
the pulpit, and afterwards preached the dedicatory sermon, 
from Hosea x. 12, on the 30th of October, 1768. He was 
both trustee and treasurer of the enterprise at this time. 
The chapel was forty-two feet wide, and sixty feet long. 

Mr. Embury continued to live in New York in 1769, and . 
during a part of the year 1770. While he remained he was 
preaching and laboring for the Methodists, who were inex- 
pressibly dear to him. When he was about to leave them, 
as a token of love to him, the Methodist Society contributed 
twenty-five shillings, to pay for a copy of Cruden's Concord- 
ance, which he carried with him to his new home ; this book, 
with Embury's autograph in it, was in the possession of a son 
of his, in 1845, who was then " seventy-eight years old — 
little of stature — his head thickly set with hair white as 
wool." He had been a Methodist for fifty years. He was 



32 



RISE OF METHODISM 



[1766-8 



then living in East Canada, near the line which divides it 
from Vermont. Here he was found by the Rev. Isaac Stone, 
from whose letter, in the Christian Advocate and Journal, 
this extract is taken. It is highly probable that this book is 
still carefully preserved in some branch of his descendants. 

In 1770, Mr. Embury, after a sojourn of ten years in New 
York, bade a final adieu to it, and settled in the town of 
Camden, Washington county, N. Y. He was accompanied 
to his new home by Peter Switzer, most likely his brother- 
in-law, Mr. Ashton, who paid the Rev. Robert Williams's 
expenses to America, in 1769, and others of the New York 
Methodists. 

In this place he continued to preach, and raised a small 
society, which consisted chiefly of his own countrymen. 
Here he was held in such esteem by the people that he filled 
the oflice of justice of the peace. He did not, however, live 
long ; he died suddenly in 1775, from an injury received 
while mowing in his meadow ; at the time of his death he 
was about forty-five years old. His surviving friends were 
well satisfied that his end was that of a righteous man. His 
remains were interred on the plantation of his friend Peter 
Switzer, about seven miles from Ashgrove, where they rested 
until 1832, when they were removed to the Methodist bury- 
ing-ground, in Ashgrove, and a marble tablet placed to per- 
petuate his memory. 

Mr. Embury was a preacher that gave evidence of feeling 
what he said to others ; he often wept while he preached ; 
and if he did not possess a scintillating genius, he had what 
was of far greater value, the adornment of the modesty and 
meekness of Christian piety, and was owned of his Saviour 
in life and in death. He was the instrument chosen by the 
Head of the Church to lift up the standard of Methodism in 
what is now acknowledged to be the empire city of the 
nation ; and, although such abilities as he possessed as a 
preacher would not attract a congregation at this day in 
New York, yet he will be held in grateful and lasting remem- 
brance on account of the work he once performed there. 
And while Mr. Strawbridge must be regarded as the apostle 
of Methodism in Maryland, the same must be accorded to 
Mr. Embury in relation to New York. 

His widow married a Methodist by the name of Lawrence, 
and settled in Upper Canada. A grandson of Mr. Embury, 
whose name was Fisher, was in New York, in 1853, at the 
anniversary of the Ladies' Union Aid Society, in Bedford 
Street. It was a great matter for the people of New York 




Wiio introduced Methodi-sm. 

in to hruiS]iHi'iiaJ]el.aM^ ^-cid. }ieyr Jersey: 



1766-8.] 



IN AMERICA. 



33 



to see a descendant of his among them. See ^'Lost Chap- 
ters," by Rev. J. B. Wakeley, p. 134. 

Philip Embury had several brothers ; two of them died 
before he left New York. John Embury died in 1764, and 
Peter Embury in 1765. David Embury, his brother, was a 
subscriber to help to build \Yesley Chapel in 1768. A num- 
ber of his relatives are still to be found in New York and 
Brooklyn. Mrs. Emma C. Embury, the authoress, is the 
wife of a descendant of his ; also, Daniel Embury, President 
of the Atlantic Bank in Brooklyn. " Lost Chapters of 
Methodism," p. 134. 

The little society which Messrs. Embury and Ashton raised 
up about the year 1770, at Ashgrove, on account of its 
isolated condition was but little known. The early itine- 
rants did not visit that region of country. It languished 
for fifteen years or more, and a part of that time it could 
scarcely be said that there was a Methodist society in the 
place ; yet there were those that had been, and desired again 
to be, Methodists. In the year 1786, Mr. John Baker, a 
Methodist from Ireland, settled at Ashgrove, who made 
several efforts to bring the travelling preachers to the place ; 
but on account of the paucity of their number, he did not 
succeed until 1788, when Lemuel Smith was sent to take 
charge of the society ; his labors were made a blessing not 
only to the Ashgrove society, but to many others, that sprung 
up around this central society in the northern part of New 
York. Between 1790 and 1793, a Methodist meeting-house 
was erected at Ashgrove, which was the fifth or sixth place 
of worship built by the Methodists in the state. 

The leading event of 1767, in reference to the interests 
of the infant cause of Methodism in America, was the 
identification of Mr. Thomas Webb with it. He was with 
General Wolfe at the taking of Quebec in 1758, where he 
lost his right eye, over which he afterwards wore a green 
shade. We have conversed with some individuals who heard 
him preach, and very distinctly remembered his appearance, 
particularly this green shade. About the year 1765 he 
obtained the comforts of experimental religion, and soon 
after bore a public testimony for his Saviour, at Bath, in 
England, which was the initiative of his public ministry. 
Soon after he was stationed at Albany in New York as 
barrack-master. About the month of February, 1767, Mr. 
Webb became acquainted with the Methodists in New York 
city. This was while they were worshipping in the room 
near the barracks. His appearance among them in his 



84 



RISE or METHODISM 



[1766-8. 



military costume embarrassed them until he gave evidence 
of his devotion by conforming to their mode of worship. 
He soon began to oflSciate among them as a public speaker ; 
and many came out to hear him preach the Prince of Peace, 
clad as he was in the livery of war. 

As his wife's relations lived on Long Island, he took a 
house in the neighborhood of Jamaica, and spent this year 
preaching in New York, and on the Island, wherever a door 
was opened. By the end of the year he had about twenty- 
four justified, chiefly in and about Newtown. It does not 
appear that he formed a society on the island, but it seems 
they were regarded as belonging to the New York society. 

It is said that Mr. Webb was awakened to see and feel his 
need of a Saviour in 1764 under the preaching of the Rev. 
John Wesley in England. After a sore conflict which lasted 
a year or more, he obtained an assurance of sins forgiven. 
Soon after, being in Bath, England, the minister who was to 
preach did not attend — this might have been providential- 
Mr. Webb was requested to speak to the people — he related 
his experience with great power, and it was made a blessing 
to many : henceforth he lost no opportunity to bear his testi- 
mony to the truth. 

When he came to Albany, N. Y., about 1766, he had 
family worship in his house regularly ; in this exercise some 
of his neighbors united with him occasionally. On these 
occasions he sometimes gave a word of exhortation ; no 
great impression, however, was made by these earliest efforts 
in behalf of Methodism, on the descendants of the Dutch 
of Albany. It was not until 1788 or 1789, that the 
Methodists established a society in this oldest town of New 
York. 

Mr. Webb was the leading man in building Wesley 
Chapel. It might have been some years before such a place 
for worship had been erected in New York but for him. 
He was the most responsible man connected with the enter- 
prise — he led the way in obtaining a site on " Golden Hill" 
— he headed the subscription with thirty pounds — the largest 
sum put down by any one ; and, besides being the most 
responsible one in contracting for materials and labor, he 
collected thirty-two pounds in Philadelphia, while making 
his earliest visits to this city to establish Methodism, and 
paid it over for the use of the chapel. 

Wesley Chapel cost from six to eight hundred pounds. 
Mr. Embury, the carpenter, received, for work done on it, a 
considerable amount. David Morris, another carpenter, was 



17GG-9.] 



IN AMERICA. 



35 



paid more than one hundred pounds. John Gasner received, 
for painting and glazing, from ten to eleven pounds. Samuel 
Edmonds, the grandfather of Judge Edmonds, the notorious 
spiritualist of this time, was the stone mason who put up 
and plastered the walls. He received for furnishing mate- 
rial, work done, &c., more than five hundred pounds. 
Thomas Bell, a Methodist from England, worked a week 
upon the chapel. 

It is proper to notice some of the first Methodists in New 
York a little more in detail. The Heck family was from 
Balligarane, the same place that Mr. Embury came from. 
They were well acquainted in Ireland, and came to this 
country together, in 1760. Paul Heck had married Bar- 
bara Ruckle before they came to America. Some of the 
Ruckles, her relatives, are living near Baltimore at this 
time. Mrs. Heck was a Christian of the highest order ; she 
lived much in prayer and had strong faith, and, therefore, 
God used her for great good in New York : she roused Em- 
bury, and set him to work as preacher and pastor- — having 
received an answer to prayer, she encouraged Embury, 
Webb, and others, to proceed in the erection of Wesley 
Chapel. Some of her descendants are still living ; and 
much of her spirit and practice have been found with her 
children. 

Paul Heck, son of Paul and Barbara Heck, was born at 
Balligarane, in Ireland, in 1752. He came to New York 
with his parents, in 1760, when he was eight years old. He 
joined the Methodist society in New York, in 1770, when 
he was eighteen. In 1774, he was married to Hannah 
Dean. For many years he was trustee and leader of a 
class at Wesley Chapel. Having been an exemplary Metho- 
dist fifty-five years, he departed this life, with countenance 
mantled with smiles, and the shout of " Glory to God !" 
for the purifying blood of Christ, which gave him the vic- 
tory, in the seventy-third year of his life. 

His companion, Hannah, was a Methodist two or three 
years before he joined them ; she was for many years a 
faithful leader of a little band among the Methodists. After 
surviving him a few years, she followed him, in joyful hope, 
to her everlasting rest. She lived longer on earth, and was 
in communion with the Methodists, more years than her 
husband. 

James Jarvis — one of the first members, trustees, and 
leaders — was the third treasurer of the board of trustees. 
His secular business was to make hats — he made the first 



36 



RISE OF METHODISM 



[1766-9 



beaver that Robert Williaras, the first of Wesley's followers 
in this country, who regularly itinerated, wore in America. 
He made hats for others of the preachers. At the age of 
forty- two, he exchanged the sorrows of earth for the joys 
of heaven, November 4, 1774. Mr. xlsbury was with him in 
his last hours, and attended his funeral ; he appointed 
Richard Sause to lead the class he had left behind. Mr. 
Jarvis was the first of the trustees that died, ('' Lost Chap- 
ters," pp. 79-80.) 

Charles White, who came from Dublin, in 1767, was one 
of the original trustees, and was treasurer of the board in 
the time of the war of 1776. As he had, with several 
others of the New York Methodists, supported the claims 
of King George over the colonists of this country, when 
peace was made between England and America, in 1783, he, 
in company with John Mann, went to Nova Scotia; and, if 
he had any real estate, it was confiscated. 

It appears that he did not continue long in Nova Scotia, 
but went to the new territory of Kentucky, where Bishop 
Asbury found him, as the following extract shows : — " Mr. 
White was living in Kentucky, in 1790, in or near Lexing- 
ton, where Mr. Asbury found him, and remarks : ' Poor 
Charles White. Ah ! how many times have I eaten at this 
man's table in New York, and now he is without property 
and without grace. When I parted with him, I asked him 
if he loved God ; he burst into tears, and could scarcely say 
^ he desired to love Him.' " 

He is noticed again, in 1793 : I rode to Lexington, I 
stopped, at C. White's once more. Oh, that God may help 
him safe to glory!" (Asbury's Journal, vol. ii., pp. 74, 
164.) 

William Lupton was born at Croftstone, Lancashire, Eng- 
land, March 11, 1728. In 1753, he came to America, as 
quartermaster, under George II. He was nearly six feet 
high — heavy built — large head, which was bald in the even- 
ing of his life. He was in the war with Captain Webb, who 
was his commanding officer. Then and there they became 
intimate friends ; and afterward stood side by side in pro- 
moting Methodism in New York. Mr. Lupton married Jo- 
hannah Schuyler — a relation of General Schuyler ; she died 
in 1769. In 1770, Mr. Lupton married Mrs. Rosevelt. He 
was a little singular in his manner of dressing : he wore a 
red velvet cap, and ruffles around his wrists — officer-like. 
In 1796, he died ; and his widow in 1801. Mr. Lupton was 
interred in his vault, under Wesley Chapel. In 1817, this 



1766-9.] 



IN AMERICA. 



87 



church edifice was taken down, and a new one built ; at this 
time Mr. Lupton, with other dead, was removed. Two men 
were employed in this work. When they ent-ered Lupton's 
vault and took hold of his coffin, which was one of the 
largest ever seen in New York, they let go their hold, and 
ran out, much alarmed. Dr. William Phcebus, who was 
superintending this removal of the dead, inquired, " What is 
the matter?" They replied, ''We heard a man groan I" 
The doctor said, " Tut, tut ; go back and remove the coffin." 
Dr. Phoebus, going into the vault, related that he distinctly 
heard a noise, which he recognised as the groan which he 
had frequently heard Mr. Lupton utter, when he was inti- 
mate with him, while yet living. (See ''Lost Chapters," p. 
331.) Query. Was the old trustee demurring to the removal 
of his dust? Those who reject the marvellous, will reject 
this as a reality. Those who are inclined to believe in 
supernaturals, will make more of it. 

Henry Newton was an Englishman, and, in point of im- 
portance, stood next to Mr. Lupton in the New York Metho- 
dist society. He lived and died a bachelor. He was much 
of a gentleman, and had, in advanced years, considerable 
property. He was one of the original trustees of Wesley 
Chapel, and one of the first stewards of the New York Me- 
thodists. He was connected with Wesley Chapel until one 
was erected in Second street, now called Forsyth, when, on 
account of convenience, he united with the latter. His dust 
rests in a vault, in the Forsyth street churchyard. " Lost 
Chapters,"' pp. 80-3. 

Richard Sause was the first who boarded Mr. Wesley's 
missionaries in America ; his house was Mr. Boardman's 
home, in 1769, when he first arrived in New York. In 
January, 1770, he received twelve pounds for boarding Mr. 
Boardman one quarter. "Lost Chapters," pp. 85-6. 

Stephen Sands succeeded James Jarvis as treasurer. His 
business was with chronometers; he was called a "watch- 
maker." In 1776, he boarded the preacher. James 
Dempster was in New York in 1775 ; but he left the Metho- 
dists and went to the Presbyterians. Daniel Ruff went to 
New York in the spring of 1776 ; but the preacher Mr. 
Sands boarded, must have come in between Dempster and 
Ruff. The board was paid him January, 1776; which was 
before Mr. Ruff reached New York. At his house Dr. Coke 
put up on his arrival in New York, in 1784. " Lost Chap- 
ters," pp. 86-8. 

John Staples was an early Methodist in New York. He 
4 



38 



RISE OF METHODISM 



[17G9-70. 



"vvas! an official man in 1774 — both steward and treasurer, 
lie married the widow Lovegrove, who was among the early 
Methodists. He was a Prussian, and introduced the sugar- 
refining process into this country. He became wealthy, and 
moved in the higher circle of society. When the British 
held New York, they confined the American prisoners in his 
sugar-house, w^here their sufferings were greater than many 
suffer by dying, for they were protracted tortures. Report 
says that the Rev. Freeborn Garrettson first saw Miss 
Catherine Livingston, who afterwards became his wife, at the 
house of Mr. Staples. After he had acquired a large amount 
of wealth, he retired to his country-seat at Newtown, on 
Long Island, where he met some reverse of fortune through 
the misfortune of his son. He died in 1806. His widow 
died in 1821, at the age of ninety. They were both interred 
in the family burying ground at Newtown, Long Island, 
^'Lost Chapters," pp. 88-90. 

John Chave was a British officer in the time of the French 
war, at which time he, as well as Captain Webb and William 
Lupton, first came to America. He experienced religion 
while in the army. He was one of the original subscribers 
to Wesley chapel ; and we must regard him as one of the 
Methodists at that time ; his attachment to Mr. Wesley was 
great. It was his practice, whenever he awoke at night, to 
spend the time in prayer. After he ceased to live in New 
York, he resided for a time in Newark, New Jersey; then in 
Greenwich, a suburb of New York ; afterwards at Walton, 
Delaware county, N. Y., where he died at the age of eighty- 
six, about the year 1816, where he was buried. 

In Mr. Asbury's Journals, vol. i. p. 26, he says, under 
date of September, 1772, he appointed Mr. C. to take an 
account of the weekly and quarterly collections." In one 
edition of these Journals, in the Arminian Magazines for 
1789-90, this name is written Chase : but, as I have not full 
evidence that there was a Methodist in New York of this 
name, I suspect it was John Chave ; the letters are the same, 
except one. 

Philip Marchington was an official Methodist in New York 
during the war. He left in 1783, probably on account of his 
loyal principles to King George, and settled in Halifax, 
Nova Scotia. Here Mr. Garrettson had him for his kind 
host in 1785, when he went there as a missionary. See Gar- 
rettson's Life, pp. 141-148. 

The first Methodist parsonage, or as it was then called, 
"The Preacher's House," was prepared in New York, in 



1770]. 



IN AMERICA. 



89 



1770. Before that, the preachers had been boarded ; after- 
wards they were to have a furnished house and housekeeper, 
where they were to take then- meals, study, and sleep. This 
house communicated with Wesley Chapel. Part of the fur- 
niture was bought and part was borrowed. Mr. Lupton lent 
one bed-quilt ; Mr. Xewton, two blankets and three pictures; 
Mr. Dean, one knife box; Mrs. Taylor, five chairs, five pic- 
tures, three tables, two iron pots, pair of andirons, and chaf- 
ing dish ; Mrs. Trigler, bed curtains and looking-glass ; Mrs. 
Jarvis, one Avindow curtain, a half dozen plates, and a dish ; 
Mrs. Souse, four teaspoons, and six knives and forks ; Mrs. 
Benninger, one window curtain ; Mrs. Sennet, one gridiron, 
and pair of bellows : Mrs. Earnest, six China cups and 
saucers ; Mrs. Moon, one table cloth and towel, one dish, 
three wine glasses, and cruet ; Mrs. Leadbetter, tea chest and 
canister ; Mrs. Xewton, one bottle, sauce boat, and chamber- 
set ; Mrs. Chas. White, one copper tea kettle ; Mrs. Harri- 
son, three China plates, two China cups, four silver tea- 
spoons, and one picture; Mrs. Crossfield, two table-cloths; 
Mrs. Crook, three table-cloths, two towels, and two pillow- 
cases ; Mrs. Heckey, one chair and cushion ; Mrs. Ten Eyck, 
one bed spread. 

From this statement, taken from ''Lost Chapters," pp. 
221-2, we see that the ladies of New York did more in fur- 
nishing the ''Preacher's House," than the gentlemen; and 
we suppose they were all members of the Methodist society, 
at the time ; thus we are able to know the names of some of 
the female part of the society, as well as the males. 



CHAPTER IV. 

Mr. Webb, having introduced Methodism on Long Island, 
and assisted in building it up in Xew York, his zeal led him 
to seek new fields where he might proclaim the riches of 
redeeming grace. 

It is possible that Captain Webb first visited Philadelphia 
in 1767 ; if not in that year, it is certain that he preached 
in it in 1768. Mr. John Hood joined the first class which 
Captain Webb formed in this city, — it consisted of seven 
persons; and was formed as early as 1768, if not earlier. 
Brother Hood died in 1829, having been a model Methodist 



40 



RISE OF METHODISM 



[17G8. 



for more than sixty-one years. His intimate friend, Dr. 
Thomas F. Sargent, who had often conversed with him on 
the introduction of Methodism into Philadelphia by Mr. 
Webb, and had a particular knowledge of every circumstance 
relating to it, published a biographical sketch of John Hood 
in the Christian Advocate and Journal, giving the particu- 
lars, as he had received them again and again, from this 
primitive Methodist. From Dr. Sargent's account, we are 
able to give the particulars as to the first place where Webb 
preached, and the names he enrolled as the first who united 
together in Philadelphia as Methodists. 

The place where Webb opened his commission in this city 
was near the drawbridge, which then spanned Dock Creek, 
at Front Street, on the Delaware river, — in a sail-loft, the 
use of which he had obtained from a sail-maker, whose name 
was Croft. After the most diligent inquiry, we have as- 
certained that Mr. Croft's sail-loft was on the south-east 
corner of Dock Creek and the Delaware River, where the 
building numbered 248 and 250, which is still a sail-loft, 
stands. Here the first class in Philadelphia was formed 
and met. Can there be found any persons in Philadelphia 
who will raise a Captain Webb Sunday School on this spot, 
as a memento to the old soldier who preached here in 1768 ? 

He continued to preach in this city, and the adjacent 
regions, until the arrival of Messrs. Boardman and Pilmoor in 
1769, who found him in town when they landed. It is said, 
that a part of this time he made Philadelphia his home. 

The ministry of Dr. Wrangle, who was a missionary from 
the government of Sweden to the Swedish Churches of Penn- 
sylvania, had somewhat prepared the way for the introduction 
of Methodism into Philadelphia. Under his ministry Mr. 
John Hood received his first religious impressions ; who, on 
opening his mind to the Doctor, was advised to form an 
acquaintance with Mr. Lambert Wilmer, at that time a mem- 
ber of St. Paul's Church, who was a pious young man, and 
on that account a suitable companion for Mr. Hood. An 
acquaintance at once commenced between these two young 
men that ripened into the warmest friendship ; such was their 
love for each other that they mutually requested to be buried 
in the same grave, which request was fulfilled. Mr, Wilmer 
died in 1824 or in 1825, and in 1829 his grave was opened 
to receive the remains of Brother Hood, — they repose under 
the Union Church. 

In 1768 Dr. Yv^rangle was called home, returning by way 



1768.] 



IN AMERICA. 



41 



of England, where he spent some time, and formed an 
acquaintance with Mr. Wesley, whose zeal, usefulness, and 
economy, he much admired. Under date of October of this 
year, Mr. Wesley wrote in his Journal : "I dined, (at Bristol, 
England,) with Dr. Wrangle, one of the king of Sweden's 
chaplains, who has spent several years in Pennsylvania. His 
heart seemed to be greatly united to the American Christians ; 
and he strongly pleaded for our sending some of our preachers 
to help them, multitudes of whom are as sheep w^ithout a 
shepherd. He preached at the new room, to a crowded 
audience and gave general satisfaction by the simplicity and 
life which accompanied his sound doctrine." It has been 
thought that his pleading w^ith Mr. Wesley had some influ- 
ence, — in the following year two preachers were sent. While 
Dr. Wrangle was in England, he corresponded with Messrs. 
Hood and Wilmer and others of his pious acquaintances in 
Philadelphia, sending them some of Mr. Wesley's religious 
tracts, and advised them in case the Wesleyan preachers 
formed a society in Philadelphia, to unite with it : thus were 
Messrs. Hood, Wilmer and others directed, by this pious 
Swede, to the Methodists : and when Messrs. Boardman and 
Pilmoor were appointed to labor in America, it was first known 
to the Philadelphia brethren by a letter from him. 

The same year, while Dr. Wrangle was pleading for the 
destitute in Pennsylvania, Captain Webb formed a Methodist 
society in Philadelphia, which was the first society raised up 
in this city. When first formed, it consisted of James Emer- 
son and wife. Miles Pennington and wife, Robert Fitzgerald 
and wife, and John Hood, — seven persons. James Emerson 
was the first Methodist class-leader in Philadelphia. Soon 
after the society was formed, Lambert Wilmer and wife, 
Duncan Steward and wife. Burton Wallace and wife, Mrs. 
John Hood, and Mr. Croft (the proprietor of their place of 
worship), were added to it. Not long afterwards, Edward 
Evans, Daniel Montgomery, John Dowers, Edmund Beach, 
and probably their wives, were also added to it. The Rev. 
Peter Vanest informed us that in 1771 he was in Philadel- 
phia, but knew no Methodists in this city but John Patterson 
and wife, who were then members of society. Nor did he 
wish to know the Methodists then ; for, when he passed by 
St. Georges', he was afraid to go on the east side of Fourth 
St., and bore away on the west side to avoid the contagion 
of Methodism. 

In 1770, John Hood was made leader in the place of 
James Emerson ; and, in 1783, he was licensed to preach by 
4^ 



42 



RISE OF METHODISM 



the Rev. Caleb B. Pedicord. Mr. Hood breakfasted with 
Mr. Asbury the morning after his arrival in Philadelphia, in 
company with Captain Hood, his nephew, who brought Mr. 
Asbury to America. Among other sayings, Mr. Asbury re- 
marked to Mr. John Hood : " Your nephew is quite the 
gentleman ; but I am afraid the devil will get him, for he 
has not got religion." John Hood continued a member of 
St. George^s, acting as a local preacher, class-leader, and 
clerk : he was in his day one of the " sweet singers of 
Israel.'' When he stood up to sing in St. George's, his 
pleasing countenance seemed to have heaven daguerreotyped 
upon it, and his sweet voice was in harmony with his face. 
He was one of the best of Christians, beloved by all that 
knew him. " Heaven," was the last word that he was heard 
to utter. He had been a Methodist sixty-one years; and at 
his death in 1829, was probably the oldest one in America. 
He was born in 1749, joined the Methodists in his nineteenth 
year, and died in his eightieth year. The last twenty-eigh: 
years of his life he had been a member of the Academy or 
Union. 

Mr. Lambert Wilmer was a native of Maryland, but made 
Philadelphia his home. He was an officer in the militia, at 
the time of the struggle for independence, and was in the 
engagements at Germantown, Trenton, and Princeton. His 
first wife was a Miss Mary Barker, of the region of Salem, 
New Jersey. They were leaders of classes among the 
Methodists at an early day at St. George's. Mrs. Wilmer 
was a distinguished primitive Methodist in Philadelphia. 
In 1772, Mr. Asbury made Mr. Wilmer's his temporary 
home; and observes: ^^I was heavily afflicted, and dear 
sister Wilmer took great care of me." She was the second 
female class-leader in this city — appointed to that office 
about 1775. In 1796 she triumphed over death, in her fifty- 
first year : she is still represented in the Methodist Episco- 
pal Church by her descendants. 

In the beginning of this century, when some fifty-one of 
the St. George's members left the parent church, and bought 
the south end of the Academy, which was founded by the 
Rev. George Whitefield, about 1740, Mr. Wilmer was one 
of the number ; he continued in union with this church until 
his death. In establishing the Academy Church, Colonel 
North, Jacob Baker, Esq., Messrs. Hood, Haskins, Harvey, 
Gouge, Ingels (the last five were local preachers), Comegys, 
and probably Dr. Lusby, with others, were chief men. 

Mrs. Mary Thorne was of Welch descent, a native of 



1769 ] 



IN AMERICA. 



43 



Bristol, Bucks county, Pa. Her maiden name was Evans ; 
her parents had settled at Xewbern, North Carolina. While 
in the South she joined the Baptists. Having married, and 
losing her husband, she came vrith her mother and family to 
reside in Philadelphia. Her soul was ardent and devotional, 
and being a diligent reader of the Bible, she thought she 
discovered heights of holiness therein, beyond what was 
taught by the sect of Christians to which she was united. 
Being a stranger in this city, and knowing nothing of the 
Methodists, she besought the Lord in prayer to direct her 
to Christians, if such there were, who taught and professed 
to live in the enjoyment of Bible holiness. Having thus 
committed herself to Divine direction, she went through the 
streets of Philadelphia seeking a place of worship, and came 
where Mr. Pilmoor was oflBciating — she turned in, and was 
soon impressed that the Lord had heard her prayer, and was 
guiding her in the way he would have her go. She united 
with the Methodists, and shortly afterwards Mr. Pilmoor 
appointed her leader of a class of females — she was the 
first female class-leader in Philadelphia. Her mother and 
brothers entertained great prejudices against the Methodists. 
Having prevailed with one of her brothers to go and hear 
Mr. Boardman, he was so truly portrayed by the preacher, 
that he grew angry under the sermon, and said to himself, 
Sister Poll has told the preacher all about me." Her 
mother went once to hear, and Captain Webb was the 
preacher ; they professed to be disgusted and would go no 
more ; and as one of the family was a Methodist, and fear- 
ing that more of them might join them, the mother with 
her husband, resolved to return to Kewbern and take the 
daughter away from the Methodists ; but Mrs. Thorne laid 
the matter before God in prayer, when — " He that loveth 
father or mother more than me is not worthy of me," was 
applied to her heart, and she resolved to remain among her 
spiritual relations, rather than follow her relations according 
to the flesh. She supported herself by teaching a school. 
Her talents, which were above the common grade, were fully 
devoted to God in the furtherance of Methodism ; and she 
appears to have been among the most useful members of the 
society at that time. She lived near the corner of Bread 
and Mulberry streets ; and often did Messrs. Boardman, 
Pilmoor, Asbury, and others of the early laborers, turn into 
her house for retirement and intercourse with Heaven. 
Some time before the Pvevolutionary war closed she married 
a Captain Parker, and they went to England, where they 



44 



RISE OF METHODISM 



[1769. 



died in the Methodist faith." Their son was some time 
teacher at Woodhouse Grove among the Weslevans ; but left, 
and came to Philadelphia, where he died, leaving a widow 
and daughter that are now in this city. They have in their 
keeping, as memorials of Mrs. Thorne, her likeness, and a 
lamp-stand that supported the old family Bible ; the Urim 
and Thummim that she consulted in this city more than 
eighty years ago. 

Mrs. Jacob Baker joined the society in 1772, and her 
husband in 1773, as may be gathered from the marble slabs 
that are over their remains in the rear of the Union Church. 

Mr. Jacob Baker, who united with the Methodists in 1773, 
was a wholesale dry-goods merchant, and lived at No. 62 
Front street, Philadelphia — it was North Front, below Mul- 
berry. See ''Lost Chapters," by J. B. Wakeley, p. 376. 

Mr. Baker and his wife were born the same year; 1753 
was their natal year. They were married in 1773, when 
twenty years old. The same year he united himself with 
the Methodists. She, who was now his wife, joined them 
the year before they were united in matrimony. After 
they had lived together in happy Christian union for forty- 
four years, she was called home in 1817 to enjoy the 
reward of righteousness. Her companion survived her to 
mourn her loss for three years, when, in 1820, he followed 
her in triumph. She was sixty-four years old, and he was 
sixty-seven. They were some of the excellent of the earth. 
Mr. Baker was remarkably benevolent ; and, if he did not 
carry his benevolence as far as Anthony Benezette, of 
Chestnut street, who fed his rats, he was careful to '' feed 
the hungry" of his own species, and abounded in good works. 
He was a member of the second board of trustees of St. 
George's ; and, we presume, was a trustee of the Academy 
Church, after the Methodists bought it for $8000, in 1801 
or 1802. He was also the president of the board of trust 
of the Chartered Fund. His daughter was married to Mr. 
Comegys. She is still living, and has long been a Metho- 
dist, and a member of the Union M. E. Church. Her 
daughter. Miss Hannah Comegys, was also an exemplary 
Methodist. 

In 1813, as Bishop Asbury was returning from New 
England, he came to Danville, where he found, unexpect- 
edly, an old acquaintance, and says, The wife of Daniel 
Montgomery is my old friend Molly Wallace, but ah ! how 
changed in forty-two years!" He first saw her in 1771, 
when, most likely, she v^as the wife of Burtoi^^ Wallace. 



1769-70.] 



IN AMERICA. 



45 



This was when Mr. Asbury first landed in Philadelphia. 
Burton Wallace and his wife joined the first society raised 
up in Philadelphia. 



CHAPTER V. 

As Captain "Webb had been active in getting up the first 
Methodist Church in New York, he was no less active in 
procuring a place of worship in Philadelphia. In 1770, 
when the Methodists boucrht the buildino;, which has since 
been known as St. George's, he contributed his money and 
his services towards it. 

In 1763, John Frick, Jacob Roth, John Haugh, Conrad 
Alster, Valentine Kern, Laurence Baumberger, Sigmond 
Hagelganss, Peter Teiss, Robert Shearer, John Scheh, 
Christian Roth, and Joseph Job, who, we have been informed, 
were, or had been, members of the German Reformed Con- 
gregation at the corner of Fourth and Sassafras streets, took 
up a lot of ground of Dr. Shippen, and erected a building 
thereon about fifty-five by eighty-five feet, intending it to be 
their place of worship. They were not able to carry the 
enterprise through, became embarrassed, and it has been 
said, that they were imprisoned for the debts they had 
contracted ; and, when their acquaintances inquired of them 
as they looked through the prison windows : " For what were 
you put in jail?" They answered: ''For building a church!" 
To go to jail for the pious deed of building a church became 
a proverb in the city of brotherly love. An act was passed 
by the Provincial Assembly in 1769, which provided for the 
sale of the church, and the payment of its debts. On the 
12th of June, 1770, the church was deeded to William 
Branson Hockley, in consideration of £700. On the 14th 
of June, 1770, Mr. Hockley, by deed, conveyed the property 
to Miles Pennington (a Methodist), for £650 — Pennsylvania 
currency ;— and, on the 11th of September, 1770, the said 
Miles Pennington, tallow chandler, by deed, conveyed the 
church to Richard Boardman, Joseph Pilmoor, Thomas 
Webb, Edward Evans, Daniel Montgomery, John Dowers, 
Edmund Beach, Robert Fitzgerald, and James Emerson, for 
the sum of <£650. It has long been known by the name of 
St. George's, though it does not appear that it was baptized 



46 



RISE OF METHODISM 



[1770. 



by this name till about 1780. The first time that Mr. Asbury 
records it by this name was in 1781; before that he says, 
" Our preaching house," &c. 

It was fitted up in a very cheap style for worship ; and 
the Methodists left (if they had not done it before) the sail- 
loft of Mr. Croft, to hear the Gospel preached in their own 
house. When Howe's army entered Philadelphia in 1777, 
this house was occupied by a portion of it; and whatever 
fixtures the Methodists had put in it were torn out. Other 
places of worship received similar treatment. When Mr. 
Abbott first went to Trenton to preach, he says, Our 
meeting-house was turned into a stable by the army." Long 
after peace was proclaimed, the implements of war lay 
around St. George's. The insults that these profane soldiers 
offered to religion, were no doubt avenged upon them. 

When the British took possession of Philadelphia in 1777, 
after the battle of Brandywine, though they dispossessed 
the Methodists of St. George's, making it a riding school for 
their cavalry, it is said they showed some regard to them 
(probably, on account of the side Mr. Wesley espoused in 
this contest, which seems to have been the cause that led 
them to favor Wesley Chapel and the Methodists of New 
York), by giving them the use of the First Baptist Church 
in Lagrange Place, in Front street, to worship in; thus 
showing them a little more favor than was manifested to the 
Baptists and Presbyterians. 

When the British army left Philadelphia, the Methodists 
began to rally, to build up their shattered cause, which was 
now in a worse condition than it was eight years before. 
They made out to put a rough ground floor in the east end 
of their church, while the other half of it had its natural 
earthen floor, — their seats were equally coarse ; and, the 
pulpit was a square box in the north side, near the door that 
was in the church before it was modernized, — and the 
preachers and people could rejoice that they had such accom- 
modations for worship ; when Mr. Wesley preached in a 
stable, he did not think he had condescended too low, as he 
professed to be a follower of him who was born in a stable. 
The holy men that planted Methodism, could condescend to 
anything but sin. In 1779, some of the Philadelphia 
brethren went down to the quarterly meeting in Kent county, 
Delaware, where they saw Mr. Asbury, and he sent Mr. 
Garrettson to preach for them and re-organize them. He 
continued with them two months and was followed by Philip 
Cox, and in 1780, John Cooper and George Mair were ap 



1770.] 



IN AMERICA. 



47 



pointed to the Philadelphia Circuit, and ever since there has 
been a supply. 

In process of time the house was floored from end to end, 
and more comely seats were put in it, with a new pulpit, like 
a tall tub on a post, which was the fashion of the times, but 
one of the worst fashions that ever was for a pulpit. It was 
generally too high, it held but one person, and scarcely had 
room in it to allow any action in the speaker. In such a 
place Mr. Webster, or some great man, has said, no lawyer 
could hope to gain his cause. This second pulpit stood in 
the right place — in the centre of the east end of the church. 
The house was not plastered until Dr. Coke came to America, 
and the Methodists were organized into a Church. 

During the first fifteen years that the Methodists wor- 
shipped in St. George's, they sat under the ministry of most 
of the Fathers that planted Methodism in America ; such 
preachers as Boardman, Pilmoor, Webb, Williams, King, 
Asbury, Wright, Watters, Rankin, Shadford, Gatch, Duke, 
Webster, Ruff, Lindsay, Spragg, Rodda, Jno. Cooper, Hart- 
ley, Garrettson, McGlure, Kennedy, Pedicord, Tunnell, Gill, 
Dickens, Ellis, Cole, Chew, Cromwell, Cox, Ivy, Willis, Rowe, 
Dudley, Hagerty, N. Read, Foster, Boyer, Mair, Lambert, 
Everett, McGeary, Thomas, Hickson, Haskins, Lee, Green, 
Phoebus, Jessup, Coleman, Ware, Whatcoat, and Dr. Coke. 

There was no church in the connection that Mr. Asbury 
labored as much for as St. George's. It was for nearly fifty 
years the largest place of worship that the Methodists had in 
America. Metaphorically it was their cathedral. In 1772, 
he was endeavoring to raise c£loO — to discharge the debt 
upon it. In 1782, he received a subscription of ^£270 — to 
relieve it of the encumbrance of ground-rent. In 1786, he 
was trying to discharge its debt, which then amounted to 
c£500. In 1789, he had a meeting of the principal members, 
to consult about incorporating it. As the original trustees 
were all out of the board except Mr. Fitzgerald, in the same 
year James Kenear, Thomas Arnnatt, Jacob Baker, John 
Hood, James Doughty, Josiah Lusby, Duncan Stewart, and 
Burton Wallace, were added to fill it up. About 1791, the 
galleries were put in it, after the Methodists had owned it 
more than twenty years. In 1795, after preaching in it, he 
says, ''To my surprise I saw the galleries filled;" what he 
had not seen before. In 1798, he had his last meeting with 
the trustees, to consult about the church, and it was resolved 
to raise a subscription to complete it. This sketch shows the 
diflSculty the Methodists had to bring their first church in 



48 



RISE OF METHODISM 



[1770. 



this city to the condition that it was in fifty years ago ; the 
time for them to stucco and fresco their churches was not 
yet. During the present generation, this church has been 
greatly improved by a basement story, and other arrange- 
ments. Those that see it now cannot imagine how it looked 
eighty years ago. 

Mr. Robert Fitzgerald, who was one of the first that united 
with the Methodists in this city in 1768, lived in the neigh- 
borhood of Shippen and Penn streets, and was the great 
patron of Methodism in Southwark ; he was a block and 
pump maker, and the preachers frequently preached in his 
shop. As early as 1774, Mr. Shadford preached in the new 
market in Second st., below Pine. As soon as it was thought 
expedient to have a class down town, one was formed that 
met at Brother Fitzgerald's. This led to the erection of a 
place of worship. In 1790, Ebenezer, in Second st., below 
Catherine, was opened for divine service ; it was a brick 
building, about thirty feet square, and was the first place of 
worship that the Methodists erected in Philadelphia county ; 
and it was not built until the lapse of twenty years after the 
purchase of St. George's. It continued to be a place of 
worship where there was preaching, prayer meetings, class 
meetings, and Sunday School until very lately, when it was 
sold ; and the old humble-looking chapel has disappeared, 
and houses of other appearance and use have taken its 
place. 

About the same time that the Methodists bought St. 
George's, there was a small stone building erected in Mont- 
gomery county, about twenty miles north of Philadelphia, 
which has since been known by the name of Bethel, intended 
to be a place of worship. Mr. Supplee was the chief person 
concerned in building it. At this time he knew but little, if 
anything, of the Methodists, but believed that the Lord 
would raise up a people in his neighborhood to serve him. 
It was not long before the preachers found out the place — 
being invited by the founder of the house ; a society was 
raised up, which still continues ; and, although it has 
never been large, it has always contained a number of sub- 
stantial members. This is one of the oldest stands which 
the Methodist preachers have occupied in Pennsylvania, next 
to Philadelphia. 

Hans Supplee, mentioned above, took the lead in erecting 
this house of worship, and bringing the Methodists to it. 
His son, Abraham Supplee, was a local preacher, and died 
in 1827. His widow died in 1841, in her ninety-second year. 



1770.] 



IX AMERICA. 



49 



A short time before her death, she was asked how long she 
had been a Methodist. She replied, 'Trom the very jSrst 
of my hearing Captain Webb preach." Mr. Pilmoor also 
preached at Mr. Supplee's, at that early day, and probably 
Mr. Boardman. 

After the battle of Germantown, in 1777, the American 
army retreated to the neighborhood of Bethel, which stands 
on high ground, commanding a view of several miles north 
and south. The chapel was used for a hospital for the sick 
and wounded soldiers. Many of them died and are buried 
here. While the army was here, some of the officers were 
quartered with Abraham Supplee, while General Washington 
had his head-quarters at Peter Wentz's, on the Skippack 
Creek. It was at this time that the army had its rejoicing 
on hearing of the surrender of General Burgoyne to General 
Gates, at Saratoga. Many of the bullets discharged then 
have since been extracted from the trees. 

Jemima Wilkinson, who was called '' The Friend," for a 
number of years inhabited Hans Supplee's old mansion, and 
held her religious meetings in it before she settled at Bluff 
Point, on Crooked Lake, in Yates county, N. Y. It will 
be remembered that she was the head of a small religious 
denomination. 

The Rev. Henry Beam, of the Xew Jersey Conference, 
now among the oldest Methodist preachers of America, 
informed us that the Rev. Mr. Deamour, who founded the 
chapel called " Old Forrest," in Berks county. Pa., was also 
instrumental in the erection of the old stone chapel called 
"Bethel," in Montgomery county. Pa. We have elsewhere 
conjectured that this Deamour was a zealous preacher of the 
New Light, or Whitefield school; for we have never found 
any one who could tell us explicitly to what sect he belonged, 
or whether he was raising up a new sect. 



CHAPTER VL 

Captain Webb, in visiting Philadelphia, had to pass 
through New Jersey, and was the first of Mr. Wesley's fol- 
lowers, that preached in Trenton, New Mills, Burlington, and 
other places in the province. Burlington was first settled in 
1677 — five years before Philadelphia. As early as 1769, or 
earlier, Mr. Webb began to exercise his ministry in this 



50 



RISE OF METHODISM 



[1769. 



town. He preached in the market-place, and in the court- 
house. Among the first converts which he made to God and 
Methodism, was Mr. Joseph Toy, in 1770. In the latter end 
of this year he formed a small class, and appointed Brother 
Toy to lead it. 

It is probable that Mr. Toy's occupation was school-teach- 
ing. After Cokesbury college was opened, he was teacher 
in one department of that institution. In 1801, he became 
an itinerant in the Baltimore Conference ; and, after more 
than twenty years spent in this sphere, he died in Baltimore, 
in 1826, in the blessed hope of immortality, aged seventy- 
eight years. 

Burlington was the first place in New Jersey where Mr. 
Asbury preached ; he preached in the town, two weeks after 
his landing in America, in 1771. In 1772, there was a good 
work going on in it, under the preaching of the Methodists ; 
it was head-quarters, where the preaching was mostly blessed 
to the people. Four, out of the nine or ten preachers then 
in America, were laboring in this town the same week. A 

certain Dr. T 1 was awakened under Mr. Boardman. 

Two persons obtained justification under Mr. Webb's preach- 
ing ; the Methodists were very lively ; Messrs. Asbury 
and King were also there. Mr. Asbury first mentions this 
society in 1773, and says, The little society appears to be 
in a prosperous state," but he does not tell us the names of 
any that belonged to it then. Bishop Asbury, in his Jour- 
nals, vol. ii. p. 55, says, ''After there had been Methodist 
preaching in Burlington, for twenty years, they have built a 
very beautiful meeting-house." This house was opened for 
worship in 1789. This fixes the date of the first preaching, 
in the year 1769. 

We have been informed that the Methodist Society in 
New Mills, now Peraberton, claims priority in New Jersey. 
We have never understood the precise evidence relied upon 
to establish this priority. There is little reason to doubt, 
that it was the strongest and most prosperous society, during 
the first age of Methodism, in the state. When Dr. Coke 
first visited this town, in the early part of 1785, he remarked 
that the " place had been favored with the faithful ministry 
(of the Methodists) for sixteen years." From 1785, sixteen 
years carries us back to 1769, which must be fixed upon as 
the true date of Methodist preaching in New Jersey. 

The town of New Mills was laid out by a Mr. Budd ; and 
Messrs. John and William Budd v/ere pillars in the Methodist 
society in this town. One of them was a local preacher. In 



1769.] 



IN AMERICA. 



51 



1807, Mr. x^sbury says, I found old grandfather Budd 
worshipping, leaning upon the top of his staif, halting, yet 
wrestling like- Jacob. Ah ! we remember when Israel was a 
child ; but now, how goodly are thy tents, 0 Jacob, and 
thy tabernacles (camp-meetings), 0 Israel !" Many of the 
Budds have been in church-fellowship with the Methodists, 
and a fair proportion of them were preachers. 

Mr. Daniel Heisler joined the Methodists in New Mills, 
in 1773 ; he was leader of a class. He moved to Maurice's 
river, where he served in the capacity of class-leader and 
steward, for twenty-five years. He afterwards moved to 
Christiana, Del., where he was a leading man among the 
Methodists. After he had been a Methodist fifty-four years, 
thirty of which he professed and exemplified sanctification, 
he died in his seventy- fourth year, and was buried at Xewark, 
in New Castle county. 

Catharine, daughter of Mr. Ezekiel Johnson, was the first 
white child born in New Mills. She was one of the first 
Methodists, in the place. She married William Danley, a 
local preacher, who seems to have been a member of the 
same society. They moved to Port Elizabeth. Losing her 
husband, she married Mr. Ketchum, and after his death Mr. 
Long. After she had sojourned with the Methodists sixty 
years, she departed this life, in her eighty-third year. 

In April, 1773, the foundation was laid of the first Metho- 
dist chapel in New Jersey. Mr. Asbury does not tell us 
where it was, but some suppose that it was the first Method- 
ist chapel in Trenton ; he says it was thirty by thirty- 
five feet. Vol. i., p. 48. It was not the New Mills House, 
which many suppose was the first meeting-house founded by 
them in the province ; and, which he describes, vol. i., p. 136. 
as being tvy'enty-eight by thirty-six feet. 

He says, " At New Mills I found Brother W., very busy 
about his chapel, which is thirty-six feet by twenty-eight, 
with a gallery fifteen feet deep. I preached in it, from 
Matt. vii. 7, with fervor, but not with freedom, and returned 
to W. B." (most likely Yv illiam Budd). " Lord's day (May 
5, 1776), I preached at New Mills again, and it was a heart- 
affecting season." Mr. Asbury did not visit this region 
again for five years, when, in 1781, the fame of Benjamin 
Abbott, who had just made his famous preaching tour in 
.Pennsylvania, led him into New Jersey, to see and hear this 
wonderful preacher. Vol. i., p. 325. 

From the above we see that the New Mills house was 



52 



RISE OF METHODISM 



[1769. 



opened for worship about 1776. It was the second chapel 
founded in the state by the Methodists, about 1774 or 1775. 

Trenton was founded in 1719, forty-two years after Bur- 
lington, by William Trent, who had previously been a citizen 
of Philadelphia. About 1700 he purchased the famous 
''slate-roofed house," as it was then called, which had been 
built by Samuel Carpenter, whose descendants are found 
about Salem, in New Jersey. He was the greatest improver 
of Philadelphia, in its incipiency, that lived in it. This 
house, now the only relic of the time in which it was erected, 
i, e.j about 1690, stands on the south-east corner of Second 
street and Norris's alley. No one should attempt to separate 
its bricks and mortar, which have adhered together for more 
than one hundred and seventy years ; in it William Penn 
lived, on his second and last visit to Pennsylvania ; his son 
John, the only one of his children born in America, was 
born in it. Lord Cornbury, Queen Anne's cousin, and 
governor of New York and New Jersey, sojourned in it. 
Governor Hamilton lived in it. General Forbes and General 
Lee, who was such a churchman that he did not wish to be 
buried near Presbyterian dead, were both buried from this 
house ; and John Adams, when attending Congress in this 
city, boarded in it ; and, yet, how few of the many hundreds 
who daily pass by this house think of the reminiscences con- 
nected with it, or stop to glance the eye towards its antique 
appearance. 

Captain Webb, it is most likely, preached in Trenton in 
1769. There was a Mr. Singer, an Englishman, as we have 
been informed, with whom Captain Webb was acquainted, 
who entertained him on his first visit to this town ; and be- 
came a Methodist. He and Conrad Cotts, who was the first 
Methodist class-leader in Trenton, were chief men in tlie 
society, in the beginning. It seems highly probable that 
societies were formed by Mr. Webb in Burlington, New 
Mills, and Trenton, about the same time— namely, in 1770 
or 1771. 

The first Methodist society mentioned by Mr. Asbury, 
as being in Jersey, was the Trenton society. Under date 
of July 22, 1772, he says, ''In meeting the small society 
of about nineteen persons, I gave them tickets, and found it 
a comfortable time. They are a serious people ; and there 
is some prospect of much good being done in this place." 
" Asbury's Journals," vol. i., p. 21. 

Mrs. Hughlett Hancock was received by Mr. Asbury 
into the Methodist society, in the latter part of 1771 or 



17C9.] 



IN AMERICA. 



58 



early in 1772. She was probably considered a member at 
Trenton at first. Mr. Hancock's becam.e a home for the 
preachers. She was alive in 1802, and warm in her first love. 

This reception of Mrs. Hancock by Mr. Asbury, it ap- 
pears, was as Mr. Asbury was going from Philadelphia to 
New York, in the latter end of 1771. 

The Methodists of Trenton, after holding their meetings 
for a few years in the court-house, school-houses, and private 
houses, provided an humble place for them to worship in. 
When Benjamin Abbott first preached in Trenton, which was 
about 1778 or 1779, he says, on page 58 of his life : " I 
went to Trenton, and our meetinD;-house beino- turned into a 
stable by the army, they gave me leave to preach in the 
Presbyterian meeting-house." Probably it was about 1773 
that this Methodist meeting-house was provided for the 
Trenton society. 

About the same time that Captain Webb established 
preaching in Burlington, New Mills, and Trenton, Mr. 
Chew's house, near Carpenter's Landing, became another 
appointment for preaching. 

Mr. Thomas Taper lived not far from Mr. Chew ; his house 
also became a place for the Methodists to preach in. He 
was the father-in-law of John Firth, the compiler of the 
Rev. Benjamin Abbott's life. In the society which was 
raised up about this time in this region, Messrs. Chew and 
Taper were chief men. The old Methodist chapel called 

Bethel" was subsequently founded in their neighborhood. 
Thomas and Margaret Taper entertained Bishop Asbury in 
1806, — they had then been feeding the Lord's prophets 
nearly forty years. 

Many anecdotes have been related by the Methodist 
preachers and people concerning Mr. Chew, and we hope 
to be excused for converting one of the best of them into 
history. Father Chew, like many Methodists during the 
revolutionary war, was conscientiously against bearing arms, 
and, on that account, was regarded as an enemy to his coun- 
try. An attempt was made to confiscate his estate. He 
was brought into court where the judges were sitting with 
powdered locks. When his name was called he stepped up, 
looking them in the face, and taking the initiative, inquired 
of them: ''Were ever your souls converted as it were?" 
The judges were taken by surprise, and, being unprepared 
to answer the question affirmatively, could only murmur : 
''What does the man mean ?" He reiterated : I sav, were 
5* 



54 



RISE OF METHODISM 



[1769. 



ever your souls converted as it were?" The judges' reply 
was : " Surely the man is insane !" He ended by saying, 
emphatically: "I say, unless your souls are converted as it 
were, you will go to hell with all your pretty white locks !" 
The judges ordered him to be taken out of court as a de- 
mented person, and he was permitted to enjoy his estate to 
a good old age. He used to say he could exhort right well, 
only his exhortation all turned to prayer as it were !" 

The most remarkable conversion that took place in 1772 
in Jersey, or in America, and perhaps we might say in the 
wwld, was Benjamin Abbott's. He was awakened under 
the preaching of Abraham Whitworth in September, and, on 
the morning of the 12th of October of this year found peace. 
We say his was a remarkable conversion, because he had been 
a great sinner, and became a great Christian, and his labors, 
as a preacher, produced a most singular effect in Jersey, and 
in other places. 

In 1773, a society was raised up near Pittsgrove, in Salem 
county, N. J. Mr. Abbott was made leader over it. About 
the month of February of this year, he united with the 
Methodists, after he had been fighting against God for several 
months, trying to join either the Baptists, or Presbyterians, 
but could not subscribe to their creed. In the course of this 
year, his wife was awakened under Philip Gatch's preaching 
and soon after, six of their children were converted. 

This family, with John Murphy and some others, formed 
the society. 

Mrs. Susanna Ayars was the first that received the Lord's 
prophets" in the town of Pittsgrove : she joined about this 
time, and her children followed her example. Not far from 
Pittsgrove lived Mr. Early, who became a Methodist at this 
time. His son William Early was a travelling preacher ; and 
his descendants have generally cleaved to the Methodists — 
he died in 1828, at the age of ninety years. 

In 1773 Methodist preaching was introduced into Mount 
Holly and Lumberton. It was some time after, when a small 
society was united together in Mount Holly ; and, it appears 
to have been an age before there Avas a Methodist meeting- 
house in the place. The preachers sometimes had the use. 
of the Presbyterian church, in which Mr. John Brainard, 
brother to the devoted David Brainard, the Indian missionary, 
preached. At other times they preached in the Baptist 
meeting-house, but most generally in private houses. We 
cannot say when a Methodist society was formed in Lumber- 



1769.] 



IN AMERICA. 



55 



ton. After forty years' labor, the Methodists had a house 
for worship in this place. 

At this time the Methodists preached at Trenton, Burling- \ 
ton, New Mills, Mount Holly, Lumberton, Jesse Chew's, 
Thomas Taper's, Joseph Thome's, at Haddonfield, Glou- 
cester Point, Mr. Turner's (Robert Turner, as we shall see, 
became a local preacher), at Mr. Price's, Isaac Jenkins's, 
near Mantua Creek, Benjamin Abbott's, Pittsgrove, Green- 
wich, and Deerfield. There may have been a few more 
preaching places which we cannot name. 

Mr. Hugh Smith joined the society of which Mr. Abbott 
was leader, about 1775 or 1776. After some years spent in 
serving God in Jersey among the Methodists, he came to 
Philadelphia, where he ended his days. He was a leading 
man at St. George's. Bishop Scott's wife is a granddaughter 
of his. 

In placing before the reader such names as Budd, Han- 
cock, Heisler, Singer, Cotts, Chew, Taper, Toy, Thorne, 
Turner, Johnson, Jenkins, Early, Ayars, Murphy, Price, 
Smith, and Abbott, he will at once see who were the first 
friends and zealous supporters of Methodism in New Jersey, 
in days when to be a Methodist was to be regarded as " the 
filth and ofi'-scouring of all things." 

There were now Slethodist societies in Trenton, Burling- 
ton, New Mills, in the neighborhood of Bethel, between Car- 
penter's Landing and Swedesborough, and about Pittsgrove. 
Possibly there were a few more very small societies, making 
the number eight or ten. The preachers had not preached 
half-way to the Atlantic in West Jersey, while in East Jer- 
sey they had very little footing — they reported the number 
of Methodists in Jersey, at the first Conference in 1773, to 
be two hundred. 



CHAPTER VIL 

While Captain Webb was planting Methodism in Phila- 
delphia, it appears that he visited the upper end of the pro- 
vince of Delaware to see if the people of New Castle county 
were ready to receive Methodism. Bishop Asbury dedicated 
the first Methodist chapel in Wilmington (which was called 
after him), on the 16th of October, 1789; and says in his 
Journal, " Thus far are we come, after more than twenty 



56 



RISE or METHODISM 



[1769. 



years' labour in this place." As Methodist preachers had 
been laboring in Wilmington for more than twenty years 
from the above date, it reaches back to a period in the history 
of Methodism when there w^ere no preachers in the county 
save Messrs. Strawbridge, Embury, and Webb, Messrs. 
Strawbridge and Embury, on account of family circum- 
stances, could not be much or far from home. It was other- 
wise with Captain Webb, who was a pensioned officer in the 
British army, and had the means to travel about and preach ; 
and, as the date of Methodist preaching in Wilmington, as 
fixed by Mr. Asbury, is synchronal with the rise of Metho- 
dism in Philadelphia in 1769, under the preaching of Mr. 
Webb, we, therefore, conclude that he was the apostle of 
Methodism in Delaware, as well as in New^ Jersey and Penn- 
sylvania. It has not been many years since that individuals 
were living in Wilmington, who could remember that they 
had heard him preach in the woods in the north end of the 
town, on the Brandywine, as well as in other places. It is, 
therefore, apparent that Captain Webb w^as the first Methodist 
preacher that preached in Wilmington, New Castle, and other 
places in the same region, and that, too, as early as 1769. 

Mr. Robert Furness, who kept a public-house in New 
Castle, was the first that received the preachers and the 
preaching into his house in this town. By joining the Me- 
thodists, he lost his custom ; and, as the court-house, which 
was open for balls, was closed against Methodist preachers, 
they preached in his tavern. At this time there was rather 
more promise of success to the cause, in Newcastle, than in 
Wilmington. Here one of the first Methodist societies in 
Delaware was formed, if not the very first. The first society 
perished; and Methodism had to be begun a second, if not 
a third time, in New Castle. In 1819 and 1820, the Rev. 
J. Rusling was stationed in Wilmington ; he extended his 
labors to this town, and either raised up a society, or 
strengthened a feeble one, and erected a brick church in the 
place. Since then, the society has continued ; but New 
Castle has never been very favorable to Methodism. 

Mr. J. Stedham was the first friend the Methodists had in 
Wilmington ; he received the preachers, and had preaching 
in his house, it seems, for several years ; and his family, it 
appears, w^as the first Methodist family in the town. Captain 
Webb, as a declaimer, was little inferior to Mr. Whitefield ; 
^nd, from his first visits to Wilmington, there w^ere a few 
souls aw^akened who were sincerely seeking the Lord. For 
several years the Methodists in this town held their meetings 



1769.] 



IX AMERICA. 



67 



in private houses. There is a small brick building on the 
corner of Third and King streets, in which, it is said, they 
worshipped before xlsbury Church was built. For a long 
time Wilmington was hostile to Methodism. 

From the Rev. Thomas Ware's Life we learn the state of 
things in this place in 1791 : This borough was infected 
with mystical miasm, which had a deleterious effect, especi- 
ally on the youth. They had imbibed this moral poison 
until it broke out in supercilious contempt of all who wei-e 
by one class denounced as hirelings and will-worshippers, and 
by another as free-willers and perfectionists. Our church 
was surrounded by hundreds of these sons of Belial, night 
after night, while there were scarcely fifty worshippers ; such 
was their conduct, that females were afraid to attend our 
meetings at night ; and we had to commence service in time 
to dismiss the conm^ec^ation before it was dark." 

Mr. Isaac Tussey lived at Shell-pot Hill ; he was cousin to 
Mr. Stedham, and received and entertained the preachers 
from the beginning, and lived and died a Methodist. 

As early as 1771, Mr. Isaac Hersey, who lived west of 
Christiana, opened his house to the preachers. Here a 
society was raised up, and afterwards a church called Salem 
was built, about 1809 ; these are the oldest appointments in 
Delaware state. 

The Tusseys, Websters, Fords, and Clouds, were the first 
Methodists in Brandywine Hundred, in the upper end 
of New Castle county, Del. Mr. Tussey lived on the 
Delaware river, at Shell-pot Hill. Mr. Thomas Webster 
lived some two miles north of Wilmington. ^Ir. David 
Ford, and the Clouds, from which family Bobert and Adam 
Cloud, two of the early itinerants, came, lived some six. miles 
north of Wilmington. David Ford was born about 1750 or 
1751. When eighteen years old, he went to Marcus Hook, 
on the Delaware river, with a load of ship-tim.ber, at which 
time he heard Captain Webb preach in his regimentals, which, 
to him, was a great novelty, as he had been raised a Friend. 
This was as early as 1768 or 1769. Soon after Webb began 
to visit Pennsylvania. Friend Ford joined the Methodists 
soon after, while he was a single man. When he married, 
he had Methodist preaching in his house. In his house Mr. 
Abbott preached in 1780, when he preached at ''D. F.'s." 
See his Life, p. 112. Some of the above facts are fresh 
from his son, the Rev. Jesse Ford, who is, and has long been, 
a useful preacher among us, and now belongs to the Broad 
St. Church, Philadelphia. 



58 



RISE OF METHODISM 



[1769. 



A society was raised up in the neighborhood of David 
Ford's, between 1775 and 1778 ; and in 1780, Cloud's Chapel 
was opened in this neighbourhood ; and in 1799 it was sub- 
stituted by a stone chapel, called Bethel. 

It was a custom, in " olden times," to have every year a 
watermelon fair at the Practical Farmer or at Marcus Hook. 
To this fair the Jersey people brought their watermelons, 
and the Pennsylvanians bought them, and in return, sold 
them rum, tobacco, &c. The fair generally lasted three 
days, and was a scene of dissipation, steeping the souls of 
the multitude in sin. Once, when it was held at the Hook, 
the Rev. Robert Cann, an early itinerant, came along, and 
embraced the opportunity to preach to the people from a 
balcony, from Job xxi. 3: ''Suffer me that I may speak ; 
and after that I have spoken, mock on." What disposition 
was found with the assembly to mock the preacher or the ser- 
mon, we cannot tell ; but public opinion has so changed that 
these fairs have been discontinued for many years. 

The first Methodist preacher that labored at Wilmington, 
and New Castle, was Captain Yv^ebb. After him, in 1770, 
came John King. Then followed, Robert Williams, Richard 
Boardman, Joseph Pilmoor, Richard Wright, and Francis 
Asbury, who in passing from Philadelphia to Maryland, 
took these places en route, preaching to the people ''Jesus 
and the resurrection." 

Mr. Isaac Hersey, beyond Christiana, who was an early 
Methodist, ^' of the old stamp and steady," is still repre- 
sented by his son John Hersey, who is extensively known 
for his plafnness, simplicity, and zealous preaching of pure 
Christianity, in Africa, and in the United States, — north 
and south. 

Cloud's Chapel received its name from the Cloud family 
that settled in the upper end of Delaware, near the line of 
Pennsylvania. In the Colonial Records, vol. i., p. 222, we 
find an account of William Cloud buying of William Penn, 
in England, five hundred acres of land. This land was 
located so near the line dividing New Castle and Chester 
counties, that the proprietor was called upon to pay tax in 
both counties. 

Several of this family became Methodists, when Metho- 
dism was introduced into their neighborhood. Robert, 
and Adam Cloud, who were brothers, were of this family, 
and both of them were travelling preachers part of their life. 
Robert was among the first preachers from Delaware. 
Several others of them were in connection with the Metho- 



17G9.] 



IX AMERICA. 



59 



dists ; and, even at the present time, some of this name and 
family may be found among the Methodists, — some east of 
the Alleghany Mountain, and some west of it. 

From the foreo-oino!:, it is seen that the first Methodist 
society in the present state of Delaware, was formed at New 
Castle as early as 1770, that it was about fifty years before 
the Methodists had a place of worship in this ancient town ; 
and, even now, after the lapse of ninety years, the town is 
still small, and the Methodist society and congregation are 
small. 

The commencement of Methodism in "Wilmington was less 
encouraging than in New Castle. It was twenty years before 
the first Asbury Church was built, which has been twice 
enlarged and improved to bring it to its present condition. 
The first church was erected the same year that the Burling- 
ton Methodists opened their first church. In the same year 
(1789), the second place of worship for the Methodists of 
New York, called ''Forsyth" now, — was put up. The people 
of Southwark, in Philadelphia, were also moving in the 
erection of Old Ebenezer. 

After Methodism had stru£ro;led in Wilminofton for two 
ages, it began to be better known, and received more atten- 
tion from the citizens generally. A second church, called 
St. Paul's, with pews, was built in 1845. Union, the third 
church, was established in 1850-1. The fourth, called Scott 
Church, was began about the same time. With the growth 
of Wilmington Methodism has grown. The city now has 
nearly twenty thousand people. Its Methodist churches 
are Asbury, St. Paul's, Union, Scott Church, Brandywine, 
Mount Salem, and Ezion, for people of color. The number 
of white Methodists connected with these churches are about 
fifteen hundred, over whom there are six pastors stationed. 

The Philadelphia Conference has held five sessions in 
Wilmington, the first in 1832, the second in 1838, the third 
m 1842, the fourth in 1847, and the fifth in 1857. 

Captain W^ebb having introduced Methodism into Penn- 
sylvania, New Jersey, and Delaware, in 1772 he went to 
Europe. At this tim.e Mr. Wesley, writing to Mrs. Bennis, 
(she has relations of the same name in Philadelphia, who 
are Methodists), says, " Captain W^ebb is now in Dublin ; 
invite him to Limerick ; he is a man of fire, and the power 
of God constantly attends his word." During this year he 
was in London, and preached in the foundry where Mr. 
Wesley heard him, and observes in his Journal, " I admire 
the wisdom of God in raising up preachers according to the 



60 



RISE OF METHODISM 



[1769. 



various tastes of men. The Captain is all life and fire, 
therefore, although he is not deep or regular, yet many who 
would not hear a better preacher, flock together to hear him, 
and many are convinced under his preaching; some justified, 
a few built up in love." While in England he endeavored 
to enlist such men as Messrs. Hopper and Benson to come 
to America. It seems that he had informed these "brethren, 
that he was divinely impressed that they had a call to this 
country, which led Mr. C. Wesley, in a letter to Mr. Joseph 
Benson, to say, " His impressions are very little more to be 
depended upon than George Bell's. He is an inexperienced 
honesty zealous, loving enthusiast." Mr. C. Wesley thought 
him an enthusiast, because he supposed that he laid too 
much stress on his impressions as coming from God. 

The Captain and his wife came back to America, in the 
spring of 1773, in company with Messrs. Rankin, Shadford, 
and Yearbry, and continued to preach from New York to 
Baltimore, where in 1774, he officiated in the first Methodist 
chapel that was erected there in Lovely Lane, then in an 
unfinished state. 

In 1774, when John Adams of Massachusetts was attend- 
ing the Continental Congress in Philadelphia, he heard Mr. 
Webb preach in St. George's, and has left the following 
description of him as a public speaker. " In the evening I 
went to the Methodist meeting and heard Mr. Webb, the old 
soldier, who first came to America in the character of a 
quartermaster, under General Braddock. He is one of the 
most fluent, eloquent men I ever heard ; he reaches the 
imagination, and touches the passions very well, and expresses 
himself with great propriety." 

To recapitulate, — the field of Captain Webb's labors in 
America consisted of New York, New Jersey, Pennsylvania, 
Delaware, and Maryland. His first eff'orts in favor of Metho- 
dism were in Albany, next in New York and on Long Island, 
— afterwards in Philadelphia and the adjacent country, — 
then in New Jersey, Delaware, and Maryland, as far south 
as Baltimore and St. Luke's parish in Queen Anne's county, 
where he was preaching at a quarterly meeting held at Fog- 
well's, or Dudley's, near Sudlersville, in 1775. See Memoirs 
of Gatch, pp. 42-3. This was just before his final departure 
for England. Mr. Asbury in his Journal, vol. i., p. 213, 
speaks of a young woman Avho was awakened under Captain 
Webb, probably about the time of this visit to Queen Anne's, 
who obtained the comforts of religion in 1778 in the region 



1769.] 



IN AMERICA. 



61 



of Judge White's — from St. Luke's parish to Mr. White's 
was about thirty miles. 

In 1775 the colonists took up arms against England, and 
Captain Webb returned to his native land, where he ended 
his days, doing all the good he could. The last time that 
Mr. Wesley notices him in his Journal was in 1785. He 
, says: ''I preached at Salisbury; as Captain Webb had lately 
been there, I endeavored to avail myself of the fire which 
he seldom fails to kindle." 

The Rev. Peter Vanest, late of the New Jersey Confer- 
ence, informed us that during the war that secured our inde- 
pendence, he became a privateer, and fell into the hands of 
the English, who carried him to Ireland, and from thence to 
England about 1784. It was here that he embraced religion, 
and became a member of the Methodist society in Bristol, 
where he was personally acquainted with Mr. Wesley, and 
w^here he became a class-leader and public speaker. While 
here he also knew Captain Webb, who then resided in Port- 
land, on the heights of Bristol — that he built a Methodist 
chapel there with his own means — the Rev. Henry Moore 
laid the corner-stone, and the gentry of the place put a 
cupola on it, and in the cupola a bell, the first that ever 
Brother Vanest saw devoted to such a purpose. 

Captain Webb's death was sudden, but not unexpected to 
him ; for he had a presentiment that his end was near, and 
had given directions concerning the place and manner of his 
interment, adding, ^' I should prefer a triumphant death, but 
I may be taken away suddenly ; however, I know I am happy 
in the Lord, and shall be with him, and that is enough." 
After supping and praying with his family, on the evening 
of December 20, 1796, he retired to bed apparently well. 
Soon be began to breathe with difficulty. He arose and sat 
up, his wife standing by him, but soon fell back on the bed, 
and expired before any person could be brought into the 
room. He died without a struggle or groan. He was about 
seventy-two years old at the time of his death. 

Mr. Webb was buried at Portland Chapel, which he had 
erected, in Bristol. In the chapel there is a tablet with his 
name inscribed upon it. 

It appears that Captain Webb was in the habit of using 
the Greek Testament, Before he left America he gave his 
Greek Testament to the Rev. William Duke. Mr. Duke 
presented it to the Rev. John Bishop Hagany, who gave it 
to Bishop Scott, who now has this relic of the man who 
6 



62 



RISE OF METHODISM 



[1769. 



planted Methodism in Pennsylvania, New Jersey, and Dela- 
ware. 

" Captain Webb was twice married. He had two sons, 
Gilbert and Charles. They were half-brothers. They emi- 
grated to America after his decease, and settled in Canter- 
bury, Orange county, N. Y. Charles was a Quaker and a 
preacher, dressing and speaking in Quaker style. He always 
professed great love for the Methodists. Gilbert did not 
profess religion. They lived and died, and were buried at 
Canterbury. Some of their descendants are still living 
there.'' "Lost Chapters of Methodism," p. 153. 



CHAPTER VIII. 

"My thoughts are not your thoughts, saith the Lord." 
The Gospel treasure is in earthen vessels that the excellency 
of the power may be of God. The knowledge of God goes, 
not from the greatest unto the least ; but, " From the least 
of them unto the greatest of them." When Methodism was 
to be introduced into this great country no titled dignitary of 
the visible Church was employed, but such instruments as the 
world calls "Foolish, weak, base, and things which are not, 
to bring to naught things that are ; that no flesh should glory 
in his presence." Three lay preachers, Strawbridge the 
farmer, Embury the carpenter, and Webb the soldier, had 
this honor put upon them by the Head of the Church ; and 
in this way has the Lord made them memorable among us ; 
and, although they acted under slender human authority, 
they were moved by Divine impulse ; and, therefore, in the 
order of God. They had raised up the societies of Pipe 
Creek, New York and Philadelphia — Wesley Chapel was 
built, if not the Log Meeting-House of Pipe Creek, before 
Mr. Wesley's first missionaries arrived ; and whatever good 
has resulted to the souls and bodies of mankind in America 
Trom Methodism, has followed this beginning. 

The next efficient laborer that came to America was Robert 
Williams : he arrived in New York in 1769. Mr. Wesley 
may refer to him in his Journal for 1766, when he says, " At 
Whitehaven Robert Williams preached." Afterwards he went 
to Ireland, where he is again noticed by Mr. Wesley in 1767, 
" At Dromore I met Robert Williams." " He had engaged 



1769.] 



IN AMERICA. 



63 



to accompany a Mr. Asliton to this country. Hearing that 
Mr. A, ^vas embarking for America, 2>Ir, W. sold his horse 
to pay his debts, hurried to the place of embarkation with 
his saddle-bags on his arm, and a loaf of bread, and a bottle 
of milk, and entered on board of the ship, depending on his 
friend Ashton for support and the payment of his passage." 
Bangs' " History of the M. E. Church.'' 

Mr. Williams arrived in New York, in September of this 
year, if not earlier. He had Mr. Wesley's permission to 
preach in this country, under the direction of Boardman. 
Soon as he arrived, he entered upon ministerial and pas- 
toral duty in Wesley Chapel. Brother Wakeley's " Old 
Book," shows what he received from the stewards. The 
first entry is : 

September 20th, 1769 — To casb paid Mr. Jarvis for a hat for Mr. 

"Williams, two pouDds and five shillings. 
" 22d, " To cash for a book for Mr. "Williams, nine 
pence. 

October 9th, " To cash paid Mr. Xewton for three pair of 
stockings for Messrs. Williams and Em- 
burv. thirtv-one shillings and nine pence. 
Cash for a trunk fur Mr. Williams, twelve 
shillings and six pence. 
" 30th, Cash paid Mr. "Williams for his expenses, 

thirty-six shillings. 
" " Cash paid for a cloak for Mr. Robert Wil- 

liams, three pounds and six pence. 

For some two months' ministerial and pastoral service, he 
received nine pounds six shillings and six pence : the 
account shows the date of his labors — that he was in this 
country two months before Messrs. Boardman and Pilmoor 
arrived. 

In 1769, Mr. Wesley, in answer to repeated requests, 
sent his first missionaries to this country. At the conference 
which met in Leeds this year, he called for volunteers to go 
to America ; and was responded to by Messrs. Boardman and 
Pilmoor, who landed at Gloucester Point (now Gloucester 
City), October 24, 1769. Mr. Richard Boardman was re- 
ceived as a travelling preacher, in 1763, and was Mr. Wes- 
ley's assistant, or superintendent over the Methodists in this 
country for three years. In a letter which he wrote to Mr. 
Wesley, he says: ''When I came to Philadelphia I found 
a little society, and preached to a great number of people." 
In passing through New Jersey, he stayed one night in 
some place, which he calls a "large town," and preached in 
a Presbyterian meeting-house. Next day, he arrived in New 



04 



RISE OF METHODISM 



[1769. 



York ; and, after preaching in Wesley Chapel, he wrote to 
Mr. Wesley, under date of November 4, 1769. Mr. Board- 
man being in New York for the winter of 1769-70, Mr. 
Williams left, and, it is most likely, went through Jersey: 
that he preached in New Jersey, we learn from Mr. Abbott's 
Life, p. 37. When Mr. Abbott had preached his .first ser- 
mon in Deerfield, the head man of the mob said, he had not 
heard such preaching since Mr. Williams left : there was 
much resemblance between their preaching — they were both 
sons of thunder. 

Mr. Boardman, in his letter to Mr. Wesley, says, that 
Wesley Chapel contained seventeen hundred hearers. This 
was part and parcel of an old mistake, but too common 
amono; the Methodists : we have no doubt of Mr. Wesley's 
overrating his congregations nearly a moiety, when he says 
he preached to twenty, and twenty-five thousand people. 
We have never seen a Methodist preacher, at our largest 
camp-meetings in America, preaching to 'more than ten or 
twelve thousand people. The largest churches which the 
Methodists now have in New York, will not seat more people 
than Wesley Chapel was thought to contain — it would not 
comfortably seat the half of seventeen hundred hearers. 

In 1769 or 1770, Mr. Boardman's ministry in New York 
was instrumental in the conversion to God and Methodism, of 
John Mann, who became a preacher among the Methodists. 
Mr. Wakely, in ^' Lost Chapters," informs his readers, that, 
when the British took possession of New York, and the city 
was not supplied with preachers by Mr. Wesley's assistant in 
America, Mr. Mann preached for them in Wesley Chapel, 
until Samuel Spragg relieved him. He was then in the 
character of a local preacher. After the war was over, he 
went to Nova Scotia. He was suspected for being a friend to 
King George, and he, with several other Methodists, thought 
it safest to m.ove to Nova Scotia. Subsequently, he came 
to Philadelphia, and was ordained by the bishops of the 
Methodist Episcopal Church. 

John Mann was born in 1743, in New York ; and was 
married in 1764. His mother was a Moravian, and be- 
longed to the Rev. Mr. Gamble's church. "When her son 
was first awakened, through her influence he joined the Mora- 
vians ; as yet the Methodists were unknown in New York. 
He died in 1816, aged seventy-four years ; he had preached 
forty-five years. This datum shows that he began to preach 
as early as 1770, or 1771 ; consequently, was among the 
first fruits of Mr. Boardman's ministry in New York. When 



1769]. 



IN AMERICA. 



65 



first among the Methodists, he was appointed to lead a class ; 
and soon he was authorized to preach, and exercised his 
ministry in Bloomingdale and Long Island, as well as in 
New York. 

His brother, James Mann, was a native of New York, 
and a preacher both in New York and Nova Scotia, where 
he was secretary of the Conference, and very useful in the 
ministry. 

Mr. Joseph Pilmoor, on arriving in Philadelphia, com- 
menced his ministry on the State House steps in Chestnut 
street. Soon he went to the commons near the city, and 
made a pulpit of the stage of the judges of the horse-race 
course, and preached to many hundreds. This was in Race 
street, so called because the races were run there, — about 
Franklin Square, — then commons, and quite out of the city. 

Under date of October 31, 1769, Mr. Pilmoor wrote to 
Mr. Wesley from Philadelphia, stating that when he and 
Mr. Boardman arrived, they found Captain Webb in town, 
and a society of about a hundred members, which he had 
gathered. This account seems to conflict with Mr. Board- 
man's statement of a "small society." There is some lack 
of evidence that there were about a hundred, who were, in 
the full and proper meaning of the term, members of Metho- 
dist society^ then in Philadelphia. There might have been 
that number including the real members of society, and such 
as were meeting with them in their society meetings as 
frequently as they were permitted to do, thereby indicating 
that they intended to become members. The Rev. John 
Hood, who joined the first class which was formed, stated to 
his friend. Dr. Sargent, that when Mr. Asbury arrived, two 
years after this date, the number of full memlers^ in Phila- 
delphia, was between thirty and forty. 

Mr. John King, of London, came to America, in the latter 
end of 1769, soon after Messrs. Boardman and Pilmoor 
arrived. He was not authorized to preach when he came ; 
but, feeling it to be his duty, he applied to Mr. Pilmoor for 
permission to travel and preach, which was not then granted. 
Being persuaded he was called to the work, he made an 
appointment on his own authority, to preach in the Potters- 
field (now Washington Square, in Philadelphia). Some of 
the Methodists that heard him on that occasion, spoke so 
favorably to Mr. Pilmoor that he granted him his request, 
and sent him to Wilmington, Del., to labor in that region. 
There were now seven Methodist preachers in America. 
6^ 



66 



RISE OF METHODISM 



[1769-70. 



During the year 1770, Methodism was rapidly on the 
increase, considering the paucity of preachers. While the 
prejudiced refused to examine its nature, and the bigoted 
condemned it on mere rumor, the more seriously disposed 
gave it a hearing, and were convinced that it was the religion 
of the Bible. The convincing and renewing power of the 
Holy Spirit attended their labors, and societies were raised 
up in several places. It was about this time that Mr. 
Embury formed a small society at Ashgrove. In New York, 
and in Philadelphia, the societies were increasing under the 
labors of Messrs. Boardman and Pilmoor. 



CHAPTER IX. 

In April, 1770, Mr. Boardman, having spent five months 
in New York, left it, and came to Philadelphia to labor. 
He had preached once in it when he first landed in America. 
In the " Old Book,'' there is the following entry, showing 
the time of his coming to Philadelphia. 
" 1770, April 10.~To cash paid Mr. Boardman, 
to pay his expenses to 
Philadelphia, £1. 4s. Oi." 

C'Lost Chapters, by Bev. J. B. Wakely," p. 202.) 

At the same time Mr. Pilmoor went to New York, which 
to him was a new place, and a new field of labor. Under 
date of May 5, 1770, Mr. Pilmoor wrote from New York 
to Mr. Wesley, one of his glowing letters, showing the great 
success and encouragement they had in these two leading 
cities of the nation. 

From the " Old Book," it appears that Robert Williams 
was laboring in and about New York. Under dates of 
March, April, June, and July, 1770, money was paid to his 
use for preaching, keeping his horse, doctor's bill, flannel, 
taking off the beard, and letter-postage. {" See Lost Chap- 
ters," p. 193.) 

This is the first account we meet with of a well-equipped 
itinerant Methodist preacher in America. Robert Williams 
now had a horse ; he was an equestrian ! Ah ! and his 
beard was razored ; the time for whiskers and moustache, for 
Methodist preachers, was not yet. 

By this time, John King had gone into Maryland, and 



1770.] 



IN AMERICA. 



67 



Vi^s operating with Mr. Strawbrldge. He seems to have 
been the first of the four preachers who came over in 1769, 
who entered into the Maryland field, then the most fruitful 
field cultivated by the Methodists. On his first visit to 
Harford county this year, Henry Bowman came to hear him, 
full of prejudice against the Methodists. King appeared in 
the midst of a large congregation. Before he began the 
service, he put his hands over his face while he engaged in 
silent prayer. This apparently small circumstance was the 
cause of bringino; conviction to Bowman's mind before the 
preaching began ; he was thus prepared to receive the truth 
in the love thereof; he was soon after converted under King's 
ministry, and lived and died a happy Methodist. On Mr. 
King's first visit to the Forks of Grunpowder, in Baltimore 
county, in 1770, Mr. James J. Baker was awakened under 
his powerful preaching, and three days after was converted. 
With his tono;ue he made confession of the fact to his neio^h- 
bors, and it was not long before many of them were converted. 
He at once united with the Methodists — received the preach- 
ers into his house — a respectable class was raised up which 
met in his house, and of which he was leader — the preaching 
was also under his roof, until a house of worship was built 
on his own land, in 1773, which was the third Methodist 
chapel founded in Maryland. This saint ended his days in 
Baltimore, in 1835, at the age of ninety-one years, having 
adorned Methodism for sixty-four years. 

In the same region, and about this time, Mr. Joseph 
Presbury was also converted. He, too, was a very promi- 
nent Methodist at that early day. Preaching and quarterly 
meetings were held at his house, where, also, a society was 
formed, in which he was an ofiicial member. He was present 
and oflSciating, by giving out the hymn, Give to the winds 
thy fears," and ofi'ering up prayer when William Watters 
was justified. 

In 1770, John King introduced Methodist preaching into 
Baltimore. Mr. Strawbridge had preached in the country 
not very far from Baltimore ; but it w^as the indomitable 
and enterprising King who first threw the banners of Method- 
ism to the people of Baltimore. He had for his pulpit a 
blacksmith's block, at the junction of Front and French 
streets. Mr. James Baker, deputy-surveyor of the county, 
was awakened ; and, soon after converted, and added to the 
Methodists. Thus, King had one seal under his first effort 
in Baltimore. 

Mr. King next took his stand at the corner of Baltimore 



68 



RISE OF METHODISM 



[1770. 



and Calvert streets ; this time he had a table for his pulpit. 
It being a general training day of the militia, many of whom 
were intoxicated, — this drunken rabble, being among the 
congregation, took it into their heads to annoy the preacher, 
and upset the table, and landed the speaker on the ground. 
The captain of the company being an Englishman, and 
seeing that the preacher was of the same nation, saved him 
from any further insult or injury from the people. 

By this time Mr. King's preaching had made such a 
favorable impression on the better and more religious part 
of the people of Baltimore, that he was invited to preach in 
St. Paul's Church, then the Church of England. He was 
not, however, permitted to preach in it a second time. 

This same yea.r Mr. Pilmoor paid his first visit to Mary- 
land, and preached to the people of Baltimore as they came 
out of St. Paul's Church, having the sidewalk for his pulpit. 
He, nevertheless, made a very favorable impression on many 
of his hearers. 

Soon after, Mr. Boardman was for the first time in Mary- 
land, and preached in Baltimore. 

For the above account of the introduction of Methodism 
into Baltimore, we acknowledge ourselves indebted to the 
Rev. William Hamilton of Baltimore. 

In 1770, Mr. Robert Williams, as it appears, first went to 
labor in Maryland. In July, 1770, Mr. W^illiam Watters 
first heard the Methodists preach, and his brother John joined 
them. 

It was at this time that the work commenced at Deer 
Creek. Mr. John Watters and his wife joined the Methodists 
in 1770 ; he was the oldest of seven brethren, and lived at 
the homestead — the other brothers, Henry, Godfrey, Nicholas, 
Stephen, Walter, and William and two sisters, all professed 
justifying faith in the circle of nine months, and joined the 
Methodists. In May, 1771, Mr. John Watters, after he had 
been among the Methodists some months as a seeker, was 
filled with the pardoning love of God. ^he day following 
William was powerfully blest. Another brother, who was 
looking on, was convicted, and soon after converted. The 
Rev. William Watters, in his Life, page 18, says, " Up to 
this time there had been no Methodist preachers in Maryland 
but Strawbridge, Williams, and King. Sometimes for weeks 
they had preaching regularly from these men, and then for 
months they had very little preaching ; but at that time 
nearly all the Methodists were prophets, and on the Lord's 
day they divided themselves into little bands, and went out 



1770.] 



IN AMERICA. 



69 



through the neighborhood where there were open doors, and 
sung their hymns, prayed, read the Scriptures, and talked to 
the people, and soon some began to add a word of exhorta- 
tion. These efforts were owned of the Lord, and the work 
spread from neighborhood to neighborhood ; thus was the 
'Deer Creek society raised up in 1770." 

In July, 1770, we infer from the " Old Book," Messrs. 
Boardman and Pilmoor changed fields of labor : — Mr. Board- 
man went to New York, and Mr. Pilmoor returned to Phi- 
ladelphia. Under date of July 17, it says, " To cash for 
expenses to Philadelphia, £1. 4. 0." ''Lost Chapters," page 
212. 

They continued in these charges from July to November. 
It was, as we suppose, during the latter part of Mr. Pilmoor's 
stay in Philadelphia, about October of this year, that he 
was attracted to Maryland by hearing of the great success 
of Strawbridge, King, and Williams there ; and preached in 
Baltimore as stated above ; also in other places. 

In November of this year they changed again : Mr. Pil- 
moor returning to New York, where he spent the winter of 
1770-1, and Mr. Boardman returning to Philadelphia to 
spend the winter. Accordingly we find that the Old Book" 
has this entry under date of November 22, 1770. To cash 
paid Mr. Bowden to take Mr. Boardman and bring Mr. 
Pilmoor from P. (Philadelphia) Town £4. 0. 0." ''Lost 
Chapters," p. 203. 

It seems that it was after Mr. Boardman came to Phila- 
delphia in November of this year, that he first went into 
Maryland, to look after Methodism as Mr. Wesley's assistant, 
and preached in Baltimore and in other places in Maryland. 



CHAPTER X. 

Mr. Pilmoor continued in and about New York until the 
middle of May, 1771. Under date of May 16, 1771, the 
" Old Book" charges him with three shillings for castor oil. 
Previously he had been paid his salary and travelling ex- 
penses, amounting to eight pounds and eighteen shillings. 
See "Lost Chapters," p. 212. 

The entries in the "Old Book," show that Robert Wil- 
liams was also about New Y^ork at this time. Under dato 



70 



RISE OF METHODISM 



[1771. 



of April 15, 1771, Mr. Newton paid for Mr. Williams two 
pounds five shillings and six pence. See ^'Lost Chapters," 
p. 193. 

It was at this time that God was preparing the way, by 
one of His mysterious providences, for the introduction of 
Methodist preaching, and Methodism, into New Rochelle, 
in Westchester county, N. Y., by His servants, Joseph 
Pilmoor and Robert Williams. See the following account 
written by the Rev. Daniel De Vinne. 

The Rev. D. De Vinne, in a history of the rise of Method- 
ism on New Rochelle Circuit, gives the following account of 
a very special providence which opened the way for the intro- 
duction of Methodism into the town of New Rochelle. In 
1771 Mr. Pilmoor, in company with Mr. R. Williams, went 
from New York to New Rochelle, for the purpose of preach- 
ing to the people. Hearing that there was a religious meet- 
ing at Mr. Frederick Deveau's, they went to it. The wife of 
Mr. Deveau, who then lay very sick, had a short time before 
dreamed that she was in a dismal, dark, and miry swamp, 
without path, light, or guide, where she wandered, faint and 
weary, until she was about to give up to die, when two men 
came to her, one of whom had a light, and offered to lead 
her out — she followed them, and was safely brought to her 
family. The imagery of the dream so deeply impressed her, 
that she said she could describe the very person who led her 
out of the swamp. The Rev. Ichabod Levfis, Presbyterian 
minister of White Plains, conducted the meeting that night. 
When he was done, Mr. Pilmoor desired permission to speak 
to the people before they withdrew. Mr. Lewis wished to 
know to what church he belonged ; and, being told, he said 
he did not know who the Methodists were, and demanded 
his credentials of ordination ; but, learning that he was not 
ordained, positively refused to let him speak. Mr. Pilmoor, 
finding out the proprietor of the house, asked his permission ; 
who, going to the adjoining room to consult his sick wife, 
opened the door, when Mrs. Deveau saw Mr. Pilmoor stand- 
ing in the other room, and exclaimed : " There is the man 
who led me out of the swamp, and he must preach." Mr. 
Pilmoor began, and Mr. Lewis left the house ; and while he 
was ofi'ering a full, free, and present salvation, Mrs. Deveau 
was, indeed, brought out of the sw^amp of spiritual mire and 
darkness, into the glorious light of peace and pardon ; and, 
having enjoyed the blessed evidence of God's favor a few 
days, she died triumphant in the Lord. The following 
Saturday Mr. Pilmoor preached with great effect to the 



1771.] 



IN AMERICA. 



71 



whole neighborhood, whom this remarkable providence had 
brought together. 

In May, 1771, Mr. Pilmoor returned to Philadelphia, and 
Mr. Boardman to New York. So the " Old Book" says 
that cash was paid to bring him and his trunk from Phila- 
delphia, amounting to two pounds nineteen shillings. See 
''Lost Chapters," p. 203. 

In August of this year, it appears that they changed fields 
of labor again. His salary was paid for one quarter, by the 
stewards of Wesley Chapel, amounting to seven pounds eight 
shillings ; and cash was paid to send his trunk, amounting 
to eleven shillings and four pence. See ''Lost Chapters,'* 
p. 203. 

As it was their plan then to make three changes in the 
year — spring, summer, and fall, continuing through the 
winter in the same field of labor, they thus made three divi- 
sions of the year ; the winter division was five months long, 
the other two about three months each, and one month was 
spent in travelling from one place to the other. 

About October of this year, Mr. Boardman returned to 
Kew York, and Mr. Pilmoor to Philadelphia, where Mr. 
Asbury found him, and heard him preach in St. George's, 
on his arrival in Philadelphia, on the 27th of October, 1771. 
On his arrival in New York, on the 12th of November, he 
says, he " found Richard Boardman there in peace, but 
weak in body." See " Asbury's Journals," vol. i., pp. 4, 5. 

We have been thus particular to show the reader hotv and 
where these first two missionaries, sent by Mr. Wesley to 
America, spent their first two years in this country. 

It appears that Robert Williams was about New York in 
August, 1771; as eighteen shillings were "paid to Caleb 
Hyatt for Mr. Williams's horse-keeping." See "Lost Chap- 
ters,^' p. 193. 

As New York was his first field of labor in the New 
World, where he had found kind friends and kindred spirits, 
he hugged it closely for about two years and a half, when 
he went to Virginia, where he became deeply interested, and 
spent most of his remaining short life. The earliest remin- 
iscence of him, in New York, is 20th of September, 1769. 
Another is a love-feast ticket in his autograph, which is still 
preserved, bearing date October 1, 1769, given to Hannah 
Dean, afterwards the wife of Paul Heck. See " Lost Chap- 
ter," p. 195. 

The following shows how great a work the Lord was carry- 
ing on in Baltimore and Harford counties, Md. In the fall 



72 



RISE OF METHODISM 



[1771. 



of 1771, William Waiters' second brother, Henry Watters, 
opened his house for preaching. A class was formed, over 
which William was leader. Soon his brother Henry was con- 
verted, and a great work followed, so that for some weeks 
William Watters could do but little besides attending to the 
individuals and families that were setting out for heaven. In 
this great reformation, men who neither feared God nor 
regarded man, swearers, liars, cock-fighters, horse-racers, 
card-players, and drunkards, were made new creatures, and 
filled with the praises of God. The following were some of 
the individuals that united with the Methodists about this 
time in Harford and Baltimore counties— Giles, Morgan, 
Litten, Forward, Baker, Moore, Sinclair, Stanford,* Gal- 
loway, Colgate, Merryman, Evans, Brown, Stephenson, 
Murry, Simmes, Rollin, Gatch, Duke, Bond, Barnet Pres- 
ton, and Mr. Josiah Dallam. 

At this time there was not a more valuable family among 
the Methodists than the Watters family. William and Ni- 
cholas became travelling preachers. John was the first that 
joined the Methodists. He acted in the capacity of a stew- 
ard, and was a serious, faithful man. He died peaceful and 
happy, in 1774. Henry Watters was also a steward, and an 
exhorter. Most of the other brothers filled offices among 
the Methodists. The fifth Conference was held in the oldest 
brother's preaching-house, at Deer Creek, in 1777. Some 
of them lived to a good old age ; their mother was ninety 
years old at the time of her death. In 1809, the Rev. Free- 
born Garrettson was in this region, and says.^^'I took the 
hand of good old Brother Henry Watters, eighty years old ; 
also Brother Herbert, ninety years old." In 1771, the 
preachers continued to visit Baltimore, and preach to such as 
would hear them, as they proclaimed from " the block, the 
table, and the wayside; no house was opened for stated 
preaching, or for their gratuitous entertainment." The word 
was, nevertheless, like leaven deposited among them, and 
brought forth its fruit the following year. 

■^Brother Stanford became a local preacher, and settled in Ken- 
tucky, where the Eev. Henry Smith found him. 



1771.] 



IX AMEraCA. 



73 



CHAPTER XI. 

In 1771, Captain Hood, of this city, the nephew of Brother 
John Hood, brought Messrs. Asbury and Wright to this 
country : they landed in Philadelphia on the 27th of October, 
two years after the arrival of Messrs. Boardman and Pilmoor ; 
and now we count ten Methodist preachers in America at 
this date. In the order that they entered the work here, 
they were, Strawbridge, Embury, Webb, Williams, Boardman, 
Pilmoor, King, Asbury, Wright, and Richard Owen (the 
first native American that became a Methodist preacher), of 
Baltimore county, Maryland. 

Mr. Richard Wright was received by Mr. Wesley as a 
travelling preacher, in 1770, one year after he came to this 
country. His first winter here, he spent chiefly in Maryland 
on Bohemia Manor. Mr. Whitefield had labored much on 
this Manor. The chief families — the Bayards, Bouchells, 
and Sluyters, were mostly his disciples. There is a room in a 
certain house where he slept, prayed, and studied, that is still 
called Whitefield's room. The Wesleyans now began to culti- 
vate this field. Mr. Solomon Hersey, that lived below the 
present Bohemia Mills, at what was then called Sluyter's Mill, 
was the first available friend to Methodism. He had the 
preaching at his house for a number of years ; and, though 
the first Methodist preaching on the Eastern Shore of Mary- 
land was in Kent county, yet, the evidence in the case leads 
us to believe that the first society on this shore was formed 
at Brother Hersey's, in 1772. This society is still represented 
at the Manor Chapel. The old Log Chapel which was called 
Bethesda, which fell into decay an age ago, was built between 
1780 and 1790. The Methodists had another appointment 
at Thompson's school-house — here a society was raised up, at 
a later date, and a chapel called Bethel (at Back Creek) 
was erected subsequent to 1790. These two appointments 
were established, on what was called Bohemia Manor, as 
early as 1771. 

While Mr. Wright was laboring on Bohemia Manor his 
attachments became so strong to the people that it was feared 
he would settle there : he had the art of pleasing, and it is 
likely that overtures were made to him by some of the 
principal men, in view of having constant, instead of occasional 
preachin^jj". 



74 



RISE OF METHODISM 



[1771. 



Mr. Francis Asbury, son of Joseph and Elizabeth Asbury, 
was born in England, August 20, 1745, near the foot of 
Hamstead Bridge, in the parish of Hansworth, four miles 
from Birmingham, in Staffordshire. There were but two 
children, a son and a daughter. His sister Sarah died 
young. Her death was blest to her mother in opening the 
eyes of her mind, so that she began to read the Bible, and 
urged her husband to family reading and prayer ; they were 
also fond of singing. The death of Sarah Asbury was the 
apparent cause of bringing the family to enjoy spiritual reli- 
gion ; and may have been the cause of giving Mr. Asbury's 
labors to Methodism in America. After his parents had sup- 
ported Methodism with their means for forty years or more, 
they died at an advanced age ; his father died in 1798, in 
his eighty-fifth year ; and his mother in 1802, in her eighty- 
eighth year, leaving to their son the rich inheritance of a 
blameless and holy life. 

The operation of the Holy Spirit was felt upon the heart 
of Mr. Asbury at the age of seven years ; but it was not 
until he was fourteen years old that he was justified by faith. 
As soon as he was awakened he left his blind priest and 
began to attend West-Bromwick Church, where Ryland, 
Stillingfleet, Talbot, Bagnal, Mansfield, Hawes, and Venn, 
great names and esteemed gospel ministers, preached. Soon 
after, he first heard the Methodists at Wednesbury, and con- 
cluded their way was better than the Church : " Men and 
women kneeling down- — saying Amen. Now, behold ! they 
were singing hymns — sweet sound ! Why, strange to tell ! 
the preacher had no prayer-book, and yet he prayed wonder- 
fully ! What was yet more extraordinary, the man took his 
text, and had no sermon-book : this is wonderful indeed ! 
but the best way." Soon after, he united with the Metho- 
dists, and began to hold meetings and exhort the people, and 
several found peace to their souls through his labors. He 
was next known as a local preacher, laboring in the counties 
of Derby, Stafford, Warwick, and Worcester. After acting 
as a local preacher for nearly five years, he gave himself up 
to God and his work, fully, in the twenty-second year of his 
age, which was in 1766. 

For more than six months previous to his offering himself 
for the work of this country, he had felt a conviction that he 
would come to America. At the Conference, which was held 
at Bristol in 1771, Mr. Wesley made a second call for 
preachers to go over to America, when Mr. Asbury offered 
himself, and was accepted by Mr. Wesley. When he came 



1771.] 



IN AMERICA. 



75 



to Bristol, in order to sail for Philadelphia, he had not one 
penny ; but the Lord opened the hearts of friends, who sup- 
plied him with clothes and ten pounds of money. On the 
2d of September he left England and his weeping parents 
and friends behind, to see them no more in this world ! On 
landing in Philadelphia, he was directed to the house of Mr. 
Francis Harris, who brought him and Mr. Wright to a large 
church (St. George's), where Mr. Pilmoor preached that even- 
ing. He says, " The people looked on us with pleasure, 
hardly knowing how to show their love sufficiently, bidding 
us welcome with fervent affection, and receivino; us as ano;els 
of God. When I came near the American shore, my heart 
melted within me, to think from whence I came, where I was 
going, and what I was going about. But my tongue was 
loosed to speak to the people." 

We have seen the kind and cordial feeling manifested by 
the Philadelphia Methodists towards Messrs. Asbury and 
Vv^right on their arrival. This spirit was possessed in a high 
degree by the first race in this city, and shown towards their 
preachers. After spending a few days in Philadelphia Mr. 
Asbury proceeded to New York, which was his first field of 
labor in this country. In passing through Jersey he became 
acquainted wdth Mr. Peter Van Pelt of Staten Island, who 
gave him an invitation to his house, which w^as accepted, and 
he spent the following Sabbath on this Island, preaching at 
Mr. Van Pelt's and at Justice Wright's. We take this to be 
the first Methodist preaching on the Island. After some 
years a society was formed, and a chapel was built about 
1790. Israel Disosway, Abraham Woglam, Justice Wright, 
Moses Doty or Doughty, Mr. Ward, and Peter Van Pelt, were 
the first friends that Methodist preachers found on this 
island. In a subsequent part of this work will be found a 
copy of the first class paper of the Methodists of Staten 
Island, as furnished by Gabriel P. Disosway, Esq., whose 
father was the first class-leader. 

Peter Van Pelt's brother, Benjamin, became a Methodist, 
and a useful local preacher in Tennessee. 

The Rev. William Burke says, " At an early time, Benja- 
min Van Pelt moved from Alexandria, Va., and settled on 
Lick Creek, Green county, Tenn. He had considerable 
talents, and was very useful in that new country ; several 
societies were formed by his ministry, and one of the first 
Methodist chapels in this country was Van Pelt's Meeting- 
house. He was one of the ' Fathers' of Methodism in East 
Tennessee, where he settled between 1780 and 1790. He 



76 RISE OF METHODISM [1771. 

/ . . 

was a close and constant friend of Bishop Asbury. He will 
be long remembered by the people of the French Broad 
country." If Mr. Van Pelt once lived in Alexandria on the 
Potomac, he had previously lived on Staten Island, New 
York. 

On the 13th of November, 1771, Mr. Asbury preached 
his first sermon in New York. He formed a circuit around 
this city which embraced Staten Island, Westchester, East- 
chester, West-Farms, Rye, Mamaroneck, and New-Rochelle.' 
Many of the people of this region had descended from the 
Huguenots. In his Journal, vol. i., p. 6, he tells us that on 
Saturday, Nov. 24 (1771), he went with Brother Sause and 
Brother White to Westchester ; here, his friends obtained 
from the mayor the court-house, in which he preached, twice 
on the following Sabbath : the mayor, and other chief men 
of the town, were among his hearers ; and, while they listened 
with solemn attention, the power of God rested on both, 
speaker and hearers. In the evening he preached at West- 
Farms, in the house of Mr. Molloy. On the two following 
days he preached again in Westchester, and lodged with 
the mayor. 

Returning to New York, he preached there on the follow- 
ing Sabbath ; but, as Mr. Boardman was in the city, Mr. 
Asbury returned to Westchester and put up with Dr. White. 
On Sabbath morning he preached in the court-house, where 
he expected to preach at night ; but his friend Molloy 
informed him that it was shut against him ; however, a tavern- 
keeper accommodated him with a room. In the evening lie 
preached at West-Farms, and lodged with Mr. Oakley. This 
family, like most who received the messengers of the gospel, 
became Methodists. 

Dec. 10, he paid his first visit to New Rochelle, and was 
kindly received by Mr. Deveau and family, in whose house 
he preached twice. After preaching at Rye, Eastchester 
and Mamaroneck, where good impressions were made, he 
returned to New York, where he labored the following Sab- 
bath. 

During Christmas week he visited Staten Island, and was 
kindly received by Justice Wright, Peter Van Pelt, and Mr. 
Ward — preaching in all three of their houses. 

January 1, 1772, Mr. Asbury was in New York ; but soon 
afterwards, in company with Mr. Sause, went to West-Farms, 
preaching in Brother Molloy's house ; also at Westchester. 
At West-Farms, Friend Hunt was so affected that he had 
preaching in his house, though a Quaker ; both he and Mr. 



1771-2.] 



IN AMERICA. 



77 



Molloy Tvere now awakened. After preaching to an attentive 
people at Mr. Deveau's, and to many at Mamaroneck, he 
addressed a crowd of willing hearers at Friend Barling's — a 
new place. ^Ye find him next laboring at Mr. Deveau's, and 
at Brother Hunt's. From here he went to Xew-City, and 
was well received by Mr. Bartoe. He also preached on 
Philips Manor. Next, at New Rochelle, where he for the 
first time preached in the house of Mr. Peter Bonnette. He 
now had two preaching places at New Rochelle, Deveau's and 
Bonnett's. After preaching at New-City, he lodged with his 
friend Pell ; from here he went to his friend Bartoe's, where 
he was compelled to stay for several days, on account of 
sickness. Dr. White kindly and gratuitously attended him. 
While here he was visited by Mr. De Lancey, son of Gov. 
De Lancey, who lived near Salem, who invited him to his 
house. From Mr. Bartoe's, Mr. Asbury went to New York ; 
this was in March, 1772. Mr. Pilmoor was in New York at 
this time and Mr. Boardman in Philadelphia. 

In company with Samuel Selby, Mr. Asbury came to 
Staten Island, to the house of his friend, Justice Wright. 
After preaching at Peter Van Pelt's, he, for the first time, 
received an invitation to preach at Mr. Disosway's house, 
where many who had not heard a sermon for a long time, 
heard him. He, also, preached at another new place on the 
island, — this was at the house of Mr. Abraham Woglam. 
There were, already, about half a dozen preaching places on 
the island ; and the people seemed well disposed towards 
Methodist preaching. 

In the latter end of March, 1772, Mr. Asbury moved 
towards Philadelphia. At Amboy, he preached in Mr. 
Thompson's house. Passing through Spotswood and Cross- 
wicks, he came to Burlington, where he preached in the 
court-house ; this was his second sermon in the place. 
March 30, 1772, he was for the first time in New Mills, 
where he was well received, and preached in the Baptist 
Meeting-house. 



7* 



78 



RISE OF METHODISM 



[1772. 



CHAPTER XII. 

In the beginning of the year 1772, Robert Williams went 
to Norfolk, Va, He was the first Methodist preacher 
in the Old Dominion.'* He continued to preach in and 
about Norfolk and Portsmouth about two months, and his 
powerful appeals to the people w^ho came to hear him — and 
they were many — made a deep impression on some of them ; 
and, if he did not form a society at this time in both these 
towns, he or Mr. Pilmoor did in the latter end of this year. 
In April of this year, Mr. Williams was back to Philadelphia, 
and made a very favorable report of his visit, and Mr. 
Pilmoor followed him. 

April 2, 1772. Mr. Asbury came to Philadelphia, where 
he found Mr. Boardman and Captain Webb. A plan for the 
preachers for the next quarter was now made by Mr. Board- 
man, as follows : — Mr. Boardman to go to Boston ; Mr. 
Pilmoor to Virginia ; Mr. Wright to New York ; and Mr. 
Asbury to Philadelphia. While in Philadelphia, at this 
time, he says, " We dined at Mr. Roberdeau's, who cannot 
keep negroes for conscience' sake." Brother David Lake, 
the old sexton of St. George's, who died a few years since, 
aged about eighty-five, who joined the Methodists in 1790, 
informed us that Mr. Roberdeau was a lumber merchant, 
having his board-yard in Fourth street near Cherry street. 
He was a warm friend to the Methodists. Was not this he 
who afterwards was " General Roberdeau," the French 
gentleman who introduced Bishops Coke and Asbury to 
General Washington, at Mount Vernon, in 1785 ? 

After preaching in St. George's and the Bettering-house, 
Mr. Asbury started for Bohemia, to find Mr. Wright, who 
had been laboring there. Stopping at Old Chester, at 
Mrs. Withey's tavern, he found it to be the place where 
Messrs. Boardman and Pilmoor put up. Finding that the 
people of Chester were pleased with Methodist preaching, 
lie left an appointment to preach on his return. Before he 
reached Wilmington, he met Mr. Wright, as he was turning 
off to Mr. Tussey's, to stay all night. Next day, he went 
to Mr. Stedham^s, in Wilmington. Without stopping to 
preach in this town, he went to Newcastle, and preached in 
Mr. Robert Furness's tavern. Mr. Furness was a Methodist 
at this time, and one of the first in Delaware. Mr. Asbury 



1772.] 



IN AMERICA. 



79 



had a strong desire to go to Baltimore, but was deterred by 
the distance. About eight months after, he saw Baltimore. 
Reaching Bohemia Manor for the first time, he spent a 
Sabbath there, preaching three times in Mr. Solomon Hersey's 
liouse, on the head of Bohemia river. After visiting Mr. 
Ephraim Thompson, near Back Creek, he came to Wilming- 
ton, where he preached to a few, for the first time in this 
town. Coming to Old Chester, he delivered his message to 
them, for the first time, in the court-house. After visiting 
the prisoners in the jail, he came to Philadelphia. While 
oflB elating in Mrs. Withey's public-house, the first night he 
spent in it, she was awakened under his first prayer in her 
house. 

About the middle of April, Mr. Asbury entered on the 
duties of the Philadelphia charge. He remarks, " I hope, 
before long, about seven preachers of us will spread seven 
or eight hundred miles." These seven preachers were, 
Webb, Boardman, Pilmoor, Asbury, Wright, Williams, and 
King.- "April 23. Brother Williams setoff for New York. 
24. In the evening I kept the door, met the society, and 
read Mr. Wesley's epistle to them." "29. Came to Bur- 
lington, where I met Brother Webb and Brother King, and 
found the people there very lively. Two persons have 

obtained justification under Brother Webb ; and Dr. T 1, 

a man of dissipation, was touched under Brother Boardman's 
preaching last night ; a large number attended while I 
preached at the court-house." 

Mr. Asbury returned to Philadelphia. Soon after, he and 
John King, by request, attended the execution of the prison- 
ers at Old Chester. They both preached on the occasion. 
"The executioner pretended to tie them all up, but tied only 
one, and let the other three fall ; one was a young man of 
fifteen years ; we saw them' afterwards, and warned them to 
be careful." " May 5. Set out for Burlington again, and 
preached to a serious people." After visiting the prisoners, 
he returned to Philadelphia, where he spent the Sabbath in 
preaching and meeting the society, which was attended to on 
Sabbath evening. 

Mr. Asbury directed his course into Jersey again, on the 
12th of May, but in a direction he had not taken before ; he 
went about Carpenter's Landing and preached with great life 
and power. Most likely at Jesse Chew's. Same day 
preached at Thomas Taper's, with life. After preaching 
with divine assistance at the new church, he lodged at Isaac 
Jenkins's, who conducted him to Gloucester on his way to 



80 



RISK OF METHODISM 



[1772. 



the city. When he arrived in Phihidelphia, he ^' found a 
change. Brother Pihnoor ^^'as come, and the house (the 
home and study of the preachers) was given up ; which 
pleased me well, as it was a burden to the people. Brother 
Pilmoor went to Mr. Burton Wallace's, and I went to 
Mr. Lambert Wilmer's, where dear sister Wilmer took great 
care of me." Thus ended the first parsonage in Phila- 
delphia. 

Lord's Day, 17. After preaching in the morning" (at 
St. George's), " I went to see George Hungary, who was 
near to eternity ; he had peace in his soul. May 20. Went 
to Trenton ; but as the court was sitting, I was obliged to 
preach in a school-house, to but few people." This is the 
first time that Mr. Asburv mentions Trenton, as visited bv 
him. May 21. ^'Preached on the other side of the river 
to a few simple people ; and in the evening at Burlington. 
Sunday, 24. We rode down to Greenwich, where I preached; 
we then rode back to friend Price's, and dined ; thence to 
Gloucester, where I preached ; then up to Philadelphia, and 
preached in the evening." 

Next we find Mr. Asbury visiting Burlington and New 
Mills ; at the former place he attended a prisoner to the 
place of execution. Then returning to his work in Philadel- 
phia, where he wrote to Mr. Wesley. 

June 3. I preached, with great power, at Manta Creek; 
then went one and a half miles, and preached, with life, at 
Mr. Taper's." After preaching at Greenwich and Glouces- 
ter, he returned to Philadelphia, where he spent the Lord's 
day, and communed with the Eev. Mr. Stringer, a friendly 
minister. The same day held a love-feast, at which some 
of the Jersey Methodists spoke of the power of God with 
freedom." 

Mr. Asbury paid a second visit to Trenton, where divine 
power attended his preaching. He also preached on the 
other side of the river. Thus he continued to fill his appoint- 
ments at Trenton, New Mills, and Burlington, on week days, 
spending most of his Sabbaths in Philadelphia. June 23. 

Walked down to Gloucester Point, and then rode to Bro- 
ther Chew's, and preached to many people. 24. At Green- 
wich I met with Mr. Stringer, who preached and baptized 
several people. We conversed on the insult which Mr. 
Shirley had given Mr. Wesley. Mr. Stringer said Mr. 
Wesley was undoubtedly a good man, and had been useful 
to thousands. Returning back towards Gloucester, I called 
on Squire Price, and presented him with a petition for raising 



1772.] 



IX AMERICA. 



81 



one hundred and fifty pounds, to discharge the debt on our 
preaching-house (St. George's) in Philadelphia." 

Returning to Philadelphia, he received a letter from Mr. 
Pilmoor, who was now in Maryland, on his way to Virginia, 
" replete with accounts of his preaching abroad^ and in 
the church, to large congregations, and the like." On his 
next visit to Trenton he preached five times, one of which 
was in afield ; he also filled his appointment over the river ; 
it seems that this place was near Trenton. Soon after he 
attended the execution of a man by the name of Smart, who 
was huncr at Burlincrton, for murder. 

July 14. Went to Jersey, and preached at Friend Tur- 
ner's. Then at Jesse Chew's; next day at Greenwich; then 
at Gloucester ; next to Haddonfield, and preached to a few 
attentive hearers, at Joseph Thome's." Mr. Asbury finished 
his work, on the Philadelphia Circuit, which, at this time, in- 
cluded all of Methodism in Jersey, by preaching at Trenton, 
New Mills, and Burlington. On his last visit to Trenton he 
first notices the existence of a society in that place, which 
consisted of nineteen serious persons. This was in July, 
1772. About this time Mr. Asbury met Mr. Boardman, 
who had been to Boston, where he had spent some time in 
the work of the ministry ; and it is said that he formed a 
Methodist society in the place ; but, as no other Methodist 
preacher succeeded him for several years, the society lan- 
guished away, after he left, for want of ministerial attention. 

In the latter end of July, 1772, Mr. Boardman made out 
his second plan for this year, which seems to have been thus : 
Mr. Asbury to go to New York ; Mr. Wright to Maryland, 
to labor with Messrs. Strawbridge, YvUliams, and King ; Mr. 
Pilmoor, as we have seen, was appointed to Virginia. While 
Mr. Boardman took charge of Philadelphia, and also visited 
Maryland, as the superintendent. 

As Mr. Pilmoor was on his way to A'irginia, passing 
through Maryland, and preaching from place to place, he 
came to Deer Creek. While here, he lodged in the old 
mansion of the Watters family;, where he wrote, on a pane 
of glass, with the point of a diamond, 

Soft peace she brings wherever she arrives ; 
She builds our quiet as she forms our lives ; 
Lays the rough paths of peevish nature even, 
And opens in each heart a little heaven/^ 

Psa. xcix. 9, " Exalt Jehovah our God/^ 

J. P. (Joseph Pilmoor), 

June 30, 1772. 



82 



RISE OF METHODISM 



[1772. 



This has been read by many an itinerant Methodist 
preacher, who has lodged in the same house since it was 
written ; and, it is said, the pane of glass has been carefully 
preserved to this day, as a memento. 

In the latter end of July, 1772, Mr. Asbury left Burling- 
ton for New York. His friend Sause, it seems, accompanied 
him. After spending a Sabbath with his friends on Staten 
Island, he came to the city. He also paid several preaching 
visits to New Rochelle, Kingsbridge, and other places in that 
region. 

He, also, took in New Town, on Long Island, where 
Captain Webb had successfully preached in 1767. The 
state of things in New York, at this time, was not the most 
pleasant. He says, " I found broken classes, and a dis- 
ordered society, so that my heart was sunk within me." 
He was charged with using Mr. Newton, one of the official 
members, ill ; and Mr. Lupton told him that he had preached 
the people away, and intimated that the w^hole work would 
be destroyed by him. It seems, that Mr. Asbury's strict 
attention to discipline, was the ground of dissatisfaction ; 
but, while this displeased some of the New York Methodists, 
it gave great satisfaction to Mr. Wesley, who, just at this 
time, appointed him his assistant, in the place of Mr. Boa^cd- 
man, as Mr. Wesley desired Messrs. Boardman and Pilmoor 
to return to England. As some of the stewards of the 
society had not given satisfaction to the society, of all the 
collections, Mr. Asbury appointed Mr. Chase or Chave, to 
take an account of the weekly and quarterly collections, — 
this was displeasing to some. Such was the state of things, 
that he thought it necessary to read Mr. Wesley's sermon 
on evil-speaking, to the society. 

Mr. Asbury was in New York at this time, about three 
months. It seems he had not much success ; and does not 
i"ecord any special religious prosperity. He was, however, 
discharging his duty as a pastor. It was his custom to 
attend the ministry of others, when he had opportunity. 
While in New York, he heard Dr. Ogilvie, and the Rev. 
Mr. Ingles, with considerable pleasure. 

While Mr. Asbury was using discipline in New York, 
the then successful, but afterwards unfortunate, Abraham 
Whitworth, was doing a good work in Jersey. Under his 
ministry, that remarkable man, Mr. Benjamin Abbott, was 
awakened, in September ; and a few weeks afterwards, was 
powerfully blessed, on Monday morning, October 12, 1772. 



1772.] 



IX AMERICA. 



83 



In him, as the sequel of his subsequent life showed, Method- 
ism had found a mystic Samson. 

Mr. Boardmau, it seems, succeeded Mr. Asbury in New 
York ; Mr. Wright was assigned to Philadelphia, and Mr. 
Asbury to Maryland, where John King, Strawbridge, and 
others, were laboring. Messrs. Pilmoor, Williams, and Wat- 
ters were in Virginia. 

In the last of October, Mr. Asbury, in company with Mr. 
Sause, set out for Maryland. Passing through Philadel- 
phia, Chester, and New Castle — where he found a few 
Methodists — he came to Bohemia Manor, and preached at 
Mr. Hersey's, and at another place. He also visited Messrs. 
Ephraim and Robert Thompson; these were already friends; 
and the latter became a Methodist, and was long the host 
of Mr. Asbury and other preachers ; and may be regarded 
as the germ of Methodism at Bethel, on Back Creek. At 
this time, their father was living, a hundred years old, as he 
informed Mr. Asbury ; and that his father attained to the 
age of one hundred and nine, and never needed the use of 
spectacles. Brother Samuel Thompson, a relative of theirs, 
is still living in the same place. 

Crossing the Susquehanna, Mr. Asbury found comfort- 
able quarters at friend Nathaniel Giles's ; where they had a 
family meeting, at which Richard Webster gave a moving 
exhortation. Mr. Asbury preached his first sermon on the 
Western Shore of Maryland, at Rock Run. From here he 
went, in company with Mrs. Giles and her brother, to Deer 
Creek, where he preached with liberty, at Mr. Morgan's. 
His next appointment was at Samuel Litten's — a convert from 
among the Quakers. The next day, he and his company 
went to Henry Watters's, where they had a powerful meet- 
ing ; several from Mr. Morgan's were there. Here he was 
at headquarters, and found many warm in their first love, as 
there had just been a great reformation. Here he met with 
Nicholas Watters, who w^as then an exhorter. His next 
preaching place was at Samuel Forward's, where he had 
many people. 

November 8, Lord's Day. There was a melting time 
while he preached again at Henry Watters's. In the after- 
noon, he preached with liberty at Richard Webster's, an- 
other exhorter ; and in the evening of the same day, he had 
many to hear him at the widow Bond's. 

Tuesday, 10. He preached to many people, with liberty, 
at Charles Baker's, and at J. Moore's. Wednesday, 11. 
Many attended at Mr. Sinclair's. His congregation was, 



84 



RISE OF METHODISM 



[17-2 



also, large at Aquila Standford's. Next day, lie preached 
at Brother Gralloway's ; and, also, at Brother Chamber- 
lain's. 

The next appointment, according to his Journal, was at 
Mr. G.'s (probably Gatch's), where many attended the 
word. His congregation was also large at John Colgate's. 
He observes, " This man's friends have rejected him on 
account of his religion it seems, because he had become 
a Methodist. He then rode to Richard Owens's, the first 
native American Methodist preacher. It appears that he 
spent the following Sabbath, laboring among the Owens's. 

November 18. He went to Mr. Strawbridge's. "Here 
we had Dr. Warfield, and several polite people, to dine with 
us. I spoke to the ladies about head-dresses ; but the doctor 
vindicated them. We then rode to Friend Durbin's. 19. 
Friend Durbin and I set off for Fredericktown. We came 
to George Saxton's ; many people came to hear me in the 
town of Frederica" (Fredericktown, now Frederick City). 

Sunday, 22. He was for the first time at the Log Meet- 
ing-house, at Pipe or Sam's Creek. After preaching there, 
he set off to fill another appointment. John and Paul Ha- 
gerty, and Hezekiah Bonham, accompanied him. At Mr. 
Durbin's, he had the Rev. Benedict Swope, of the German 
Reformed Church, to hear him. He speaks of preaching at 
Winchester; but this must be a misprint — more likely 
Westminster. From here, he returned to Richard Owens's; 
and preached, with much feeling, to many people. 24. 
''We rode twenty miles to my old friend, Joshua Owens 
(father of Richard) — the forest-home for the Methodists at 
that time — and found a very agreeable house and family. 
The old man is an Israelite indeed. He was once a serious 
Churchman, who sought for the truth ; and now God has 
revealed it to him. The Lord has, also, begun to bless his 
family. He has one son a preacher ; and the rest of his 
children are very thoughtful. Though it was a very rainy 
day, there were many people, and my heart was greatly 
enlarged towards them in preaching." 25. " The congre- 
gation was also large at Mr. Samuel Merryman's, and the 
Lord was with me. At Mr. Evans's, the congregation was 
small." 

The following Sabbath he spent in Baltimore. Monday, 
December 1, he preached at Nathan Perrigau's, and at 
Wm. Lynch's. The next day, at Joppa, to many people 
from town and country. From here, he went to James 
Presbury's. and preached with power to many people. Then, 



1772.] 



IN AMERICA. 



85 



went into the Neck, and preached (probably at James 
Baker's,) a heart-affecting sermon. He then returned to 
J. Presbury's, and, after preaching there again, went home 
with Mr. Josiah Dallam, and preached at his house; and the 
next day, at Moses Brown's. 

Lord's Day, December 7. He went to the Bush Forrest 
Chapel, which, at that time, had no windows or doors ; the 
weather was very cold ; his heart pitied the people, so 
exposed to the cold. Putting a handkerchief over his head, 
he preached two sermons, giving an hour's intermission ; 
and such was the eagerness of the people to hear the word, 
that they waited all the time in the cold. 

Mr. Asbury had now gone round that part of his circuit 
which lay on the western shore ; and now, in company with 
John King, he crossed the Susquehanna, to visit that part 
of it which lay on the Peninsula, between Chester river and 
Wilmington. His circuit, which lay in six counties, would 
be considered quite large at this day. Passing through 
Charleston and Elkton, they lodged at Robert Thompson's, 
at Back Creek. From here, he went to Bird's tavern, at 
the (now) Summit Bridge, for his trunk and box of books. 

" He then went to Solomon Hersey's, and preached ; after- 
wards, spoke to each one concerning the state of his soul ; this 
is the first statement we meet with that looks like a class- ^ 
meeting, held on the Eastern Shore of Maryland. On his way 
to Georgetown, he found a large house on Bohemia, belonging 
to Mr. Bayard, where Mr. Whitefield had preached ; here, 
it seems, he preached. Then, proceeding on to John Handle's, 
he preached to many people, rich and poor. After preaching 
at John Randle's, he went twelve miles lower into the 
county, to the neighborhood of Hinson's Chapel, where he 
had many great people to hear him. Here he was met by 
Mr. Bead, a church minister, who wished to know who 
he was, and whether he was licensed. He spoke great, 
swelling words, saying he had authority over the people, and 
was charged with the care of their souls ; and, that he (Mr. 
A.) could not, and should not. preach; and, if he did, he 
would proceed against him according to law. Mr. Asbury 
informed him who he was, and that he came to preach, and 
would preach ; and wished to know if he had authority over 
the consciences of the people, or was a justice of the peace. 
He charged Mr. Asbury with making a schism. Mr. A. 
replied that he did not draw people from the church, and 
asked him if his church was open for him to preach in ; and 
further told him, he came to help him. Mr. Read replied 



86 



RISE OF METHODISM 



[1772 



that he had not hired him for an assistant, and did no.t 
want his help ; he also charged Mr. Asbury with hinder- 
ing people from their work. Mr. A. wished to know if 
fairs and horse-races did not hinder them ; and, that he came 
to turn sinners to God. Mr. R. wished to know if he could 
not do that as well as Mr. A. After Mr. Asbury went into 
the house, and began to preach, and urge the people to 
repent, and turn from their transgressions, Mr. R. came into 
the house, in a great rage, endeavoring to prevent his preach- 
ing. After the service was over, Mr. Read went out, and 
told the people they did wrong in coming to hear him ; and 
raised other false objections ; but, all his efforts did not stop 
the people from hearing, nor prevent a Methodist society 
from being raised up in that place. Mr. Asbury was the 
first Methodist preacher in this neighborhood ; his praise did 
not arise from his being a pioneer, but from his skill in per- 
fecting the work begun by others, by applying the rule and 
line of discipline. 

After this controversy with Mr. Read, Mr. Asbury returned 
and preached at John Randle's. The following Sabbath, he 
was preaching twice at Robert Thompson's school-house, 
and once at S. Hersey's, on Bohemia. At Newcastle, he 
preached to many people. At Mr. Stedham's, at Wil- 
mington, he had but few hearers. After preaching at Mr. 
Tussey's, he went to Isaac Hersey's, and preached to many 
people. Returning to Newcastle, he met a large congrega- 
tion, and then went to Bohemia and preached again. On 
his way to the Susquehanna, he was requested to visit a 
Mrs. Thomas, who was dropsical. Crossing the river, he 
came to his quarterly meeting, at J. Presbury's, in Christmas 
week, 1772. 

The spiritual and pecuniary work of the quarterly meeting 
having been attended to, the preachers were appointed to 
their work, by Mr. Asbury, who was now Mr. Wesley's 
assistant, as follows, viz. : — Brother Strawbridge and Brother 
Owings to Frederick county. Brother King, Brother Web- 
ster, and Isaac Rollins, on the Peninsula; and Mr. Asbury, 
in Baltimore and Hartford county. Love and peace reigned 
at this meeting. There were twenty pounds of quarterage 
brought to this meeting. Mr. Strawbridge received eight 
pounds, and Messrs. Asbury and King each six pounds. 

At this time, there were ten or twelve native exhorters 
and local preachers raised up in Maryland, such as Richard 
Owings, William Watters, Richard Webster, Nathaniel Perri- 
gau, Isaac Rollins, Hezekiah Bonham, Nicholas Watters, 



1772.] 



IN AMERICA. 



87 



S. Stephenson, J. Presbury, Philip Gatch, and, probably, 
Aquila Standford and Abraham Rollins. 



CHAPTER XIII. 

In the beginning of 1772, the Rev. Robert Williams went 
to Norfolk, Virginia, where he had the steps of the court- 
house for his pulpit, and a rude audience to preach to. As 
he was the first Methodist preacher they had heard, and his 
manners and expressions at all times odd, for a preacher, 
some were ready to conclude he was a maniac ; but, after they 
had given him a further hearing they formed a more correct 
judgment of him. He continued several weeks laboring with 
success in and about Norfolk and Portsmouth, and then came 
to Philadelphia, where he met Mr. Asbury and some others 
of the preachers, giving a ''flaming account of the work in 
Virginia. Many of the people were ripe for the Gospel, and 
ready to receive us :" this was in April, 1772. 

Mr. Pilmoor followed him, and remained in Norfolk, Ports- 
mouth, and the adjacent parts of Virginia, until the end of 
the year. 

Having spent the summer in the North, in October of this 
year, Mr. Williams, taking with him the Rev. William Wat- 
ters, who now began to itinerate, returned to Virginia, where 
they continued until September, 1773. Leaving Mr. Watters 
to labor in and about Norfolk and Portsmouth, Mr. Williams 
moved down South-west, as providence opened the way. 
During the winter and following spring, he came into the 
region of Petersburg, where Mr. Nathaniel Lee, (who had, 
in the latter end of 1772, found the pearl of great price,) 
lived. Soon after, he became acquainted with the evangelical 
Mr. Jarratt. 

Mr. William Watters was the first native American that 
became a regular itinerant Methodist preacher. He was 
born in Baltimore county, Maryland, October 10, 1751. 
His parents belonged to the Church of England, to which 
church he was brought up. His father died when he was 
two years old : he was the youngest of nine children. In 
July, 1770, he first heard the Methodists preach, and in 
May, 1771, in the same house in which he was born a child 
of wrath, he was born a child of God, in his twentieth year. 



88 



RISE OF METHODISM 



[1772. 



His conversion was remarkably clear : " A divine light beamed 
through his soul, and soon encircled him round," as it seemed 
to him, ''exceeding in brightness the noon-day sun, and he 
rejoiced in hope of the glory of God." He cast in his lot 
among the Methodists, and soon, like the rest of them, was 
heard praying without a book, which, in that age and place, 
was regarded as a marvellous act, and in the estimation of 
many, invested the Methodists with a sacredness of character 
w^hich inspired veneration for them. In April, 1772, he 
became an exhorter, and in October, 1772, being twenty-one 
years old, he left his weeping mother and relatives, and in 
company with Mr. Williams set out for Virginia. Reaching 
Baltimore, he preached his third sermon from a text. They 
journeyed on through Bladensburg, Georgetown, Alexandria, 
King William's county, &c., offering Christ publicly and 
privately to the people, many of whom had never seen or 
heard a Methodist preacher before, until they arrived in 
Norfolk. Here he was kindly received by the Methodists, 
but found them unlike the warm zealous brethren that he had 
left in Maryland. After spending some time in Norfolk and 
Portsmouth, he went into the country to form a circuit. After 
spending nearly a year in Virginia he returned home. On 
his way home, it appears, that he became acquainted with the 
Adams family of Fairfax county, into which Methodism was 
introduced about this time ; and into which he afterwards 
married. In September, 1773, he reached home. 

"An Irishman, called Captain Patton, at Fell's Point, was 
the first to open his house ; this door was opened about 1772 ; 
and when his house was too small to hold the hearers, a sail- 
loft at the corner of Mills and Block streets was occupied. 
The same year, Mr. William Moore, of Baltimoretow^n, opened 
his house, at the south-east corner of Water and South 
streets, for preaching ; also, Mrs. Triplett, a member of the 
German Reformed Church, opened her dwelling, at the corner 
of Baltimore street and Triplett's alley." At this time, 
Methodism at the Point, was in advance of that in Baltimore- 
town. See the account of early Methodism in Baltimore, 
by the Rev. Wm. Hamilton, in the Quarterly Review for 
July, 1856, from which the above facts are taken. 

Mr. Asbury's first visit to Baltimore, was about the mid- 
dle of November, 1772 ; see his Journal, vol. i. p. 33. He 
went in company with John King, and stayed all night, but 
says nothing of preaching, by either of them. On Satur- 
day, 28th of the same month, he says, I preached at the 
Point the first time." Lord's Day, 30th, I rode to the Point 



1772.] 



IN AMERICA. 



89 



and after preaching to a large congregation, returned to 
town, and dined with Wm. Moore. I preached in town both 
at three and six o'clock." See his Journal, vol. i., p. 34. 

We will here enrol a few names of those who first rallied 
around Methodism at Fell's Point, and in Baltimoretown. 
We have already stated that Captain Patton was the first to 
open his house, at the Point, for preaching. Some time 
afterwards, when the first Methodist chapel was founded at 
the Point, we find the worthy names of Jesse Hollingsworth, 
George Wells, Richard Moale,* George Robinson, and John 
Woodward, engaged in this enterprise ; we must, therefore, 
regard them as Methodists, who, probably, belonged to the 
Point; also, their families. 

In Baltimoretown, we have already noticed the name of 
Mr. William Moore, who was the first to have Mr. Asbury 
preach in his house. He was the first influential man in the 
town who united with the Methodists. He became a useful 
preacher, and did much good. After some years, he became 
a lawyer ; and towards the end of his life he settled in New 
York state. For some reason, he left the Methodists. His 
son, Philip Moore, Esq., of Baltimore, was a warm friend 
of the Methodists all his life. 

There was a Mrs. Moore, who had a short but brilliant 
career among the Methodists. " Some two weeks before her 
death, she was so filled with the pure and perfect love of God, 
that henceforth her words were clothed with divine power, 
and melted the hearts of all that visited her ; she was like a 
living flame, longing to be dissolved and be with Christ. 
Just before she expired, she said to her sister, ' Draw near, 
and I will tell you what praise, what music I hear.' Then 
pausing awhile, she said, ' I am just now going ; I cannot 
stay; farewell! farewell! farewell!' and without sigh or 
groan, expired. Her death was improved by a discourse 
from Mr. George Shadford. Mr. Philip Rogers, then a 
young man, was the next man who stood up with Mr. Moore 
for Methodism, in Baltimore ; these two were right-hand men 
of Mr. Asbury. Mrs. Rogers, the mother of Philip Rogers, 
was another available supporter of the infant cause. 

Mr. Samuel Owings, with the above-named, was a spiritual 
son of Mr. Asbury, and a leading man in the beginning. 
His first wife had been a member of the German Reformed 
Church, where she earnestly sought the comfort of religion, 
until she obtained it. On telling her minister of her enjoy- 

* Ellen Moale was the first child born in Baltimore. ''Watson's 
Annals." vol. i., p. -513. 
8* 



90 



RISE or METHODISM 



[1772. 



ments, he thouglit her beside herself ; but, when she heard 
the Methodists, she at once found out that her experience 
was identical with theirs ; she united with them, and was one 
of the early female class-leaders in Baltimore. 

We have noticed Mrs. Triplett, as the second person who 
opened her house for preaching. As Bishop Asbury per- 
formed the funeral solemnities of this dear old friend" of 
his, in 1791, we must conclude that she left the German Re- 
formed Church (though we have not seen it explicitly de- 
clared), and was one of the early and zealous advocates of 
Methodism. 

Mrs. Rachel Hulings appears to have been one of the most 
useful females in Baltimore, at that early day. After Mr. 
Asbury had spent his first Sabbath in the town, we learn 
from his Journal, that she, in company with Mrs. Rogers 
and the widow White, accompanied him to N. Perrigau's, 
w^here he preached to a large number of people. Thence to 
Wm. Lynch's, to whom he was introduced by Mrs. Hulings. 
In a subsequent part of his Journal, we find her, in company 
with Mr. Asbury, visiting the friends at New^ Mills, in New 
Jersey. It appears that she travelled about extensively, aid- 
ing the good work. 

Among Mr. Asbury's early and valued friends in Balti- 
more, was a Mrs. Chamier. This friend and supporter of 
Methodism went to Abraham's bosom in 1785 ; Bishop As- 
bury officiated at her interment. 

Mrs. Martha F. Allison joined the Methodists in 1770; 
but, as it seems there was no society in Baltimore so early, 
we suppose she was a member, at first, somewhere else. She 
was, however, for several years, a class-leader among them 
in Baltimore. In 1797, Bishop Asbury preached her funeral 
sermon. She was a woman of good sense, and equally good 
2oiety, 

At a later date, there were such names as Hawkins, For- 
nerden, McCannon, and Ohamberlin, who were distinguished 
as leaders of classes and prayer meetings in Baltimore. 

It was not until the beginning of 1773, that the first 
classes were formed in Baltimore. Mr. Asbury says, Janu- 
ary 3d, 1773 — ^after meeting the society, I settled a class of 
men ; and on the following evening a class of women." He 
appointed one of the females to lead the women ; but which 
of them, we cannot say. As for the men, he found it diffi- 
cult to make a suitable selection ; and we hear him saying, 
" The little society has suffered for want of a suitable person 
to lead it ; surely there will be good done here, or the place 



1773.] 



IX AMERICA. 



91 



must be given up." Such was his doubt of Baltimore, which 
has since been considered the citadel of Methodism. 

About the month of Novemberj 1773, one year after Mr. 
Asbury first visited Baltimore, he, assisted by Jesse Hol- 
lingsworthj George Wells, Richard Moale, George Robinson, 
and John Woodward, purchased (at five shillings) the lot, 
sixty feet on Strawberry alley, and seventy-five feet on Fleet 
street, for a house of worship — where the church now stands; 
the only original edifice of the kind of religious denomina- 
tion in Baltimore. The following year, Mr. Wm. Moore 
and Mr. Philip Rogers took up two lots of ground, and 
erected a church in Lovely Lane. Which of these two 
churches was first finished, is not quite certain ; tradition 
says the latter. The Lovely Lane Church was founded April 
18th, 1774. See Rev. W. Hamilton's article for the Quar- 
terly, for July, 1856. 

The first Conference which met in Baltimore, in 1776, 
sat in the Lovely Lane Chapel ; and, as Brother Hamilton 
calculates, it was made up of twenty-three itinerants. It 
was in this chapel the Conference of sixty preachers sat 
when the Methodist Episcopal Church took being. We learn 
from Dr. Coke's Journal, that this place of worship was re- 
fitted up for this important convocation ; some of the seats, 
which before were only common benches, had backs put to 
them ; a gallery was put in it ; and, for the first time, it had 
a stove in it to warm it. This case, as well as others that 
might be cited, shows that the early Methodists, when met 
together for worship, did not depend upon material fire to 
warm them, but they sought the mystic fire of the Holy 
Ghost. In 1785, the Lovely Lane Chapel was sold, and 
through the influence of Dr. Coke, the brethren in Baltimore 
w^ere prevailed on to erect the Light Street Church. 



CHAPTER XIV. 

Memoirs of the Rev. Philip Gatch," prepared by the 
Hon. John M'Lean, LL.D., throws much light on the early 
history of Methodism in Maryland, New Jersey, Virginia, 
and Ohio. We shall make use of it in order to bring the 
history of Methodism consecutively before the reader. 

About 1725, the Gatch family emigrated from Prussia, 
and settled near Baltimore, in Maryland. In 1727, the 



92 



RISE OF METHODISM 



[1772. 



patriarch of this family obtained from the Hon. Leonard 
Calvert, governor of the province of Maryland, a passport, 
securing to him the privilege of free travelling in the pro- 
vince. In 1737, he purchased a farm in the neighborhood 
of Baltimoretown, which was owned by his son, George Gatch, 
the father of Philip Gatch, the subject of this sketch. The 
farm, retaining its name, ''The Gatch Farm," is still in the 
family, and on it still stands the "Gatch Church," the first 
Methodist meeting-house built in the neighborhood. 

The father of the Rev. Philip Gatch served a fixed time 
to pay for his passage to America. Other boys came to this 
country at the same time and by the same means ; they were 
cruelly beaten by their owners for no other offence than con- 
versing together in their vernacular tongue. He married a 
Miss Burgin, whose ancestors came from Burgundy, and 
settled in Maryland, near Georgetown, in Kent county, not 
far from Sassafras River. They were members of the 
National Church — what is now the Protestant Episcopal 
Church. 

The Rev. Philip Gatch was born in 1751, and was seven 
months and two weeks older than the Rev. William Watters, 
who was born on the 16th of October of the same year. 
These two were the first native American Methodist itine- 
rants. 

Mr. Gatch says, " I learned to read when quite young ; 
took delight in my books, especially those which gave a his- 
tory of the times of pious persons. A sister older than 
myself used to watch over me with tender regard. Once, 
when I used a bad word, the meaning of which I scarcely 
understood, she reproved me in such a manner as to make a 
deep and lasting impression on my feelings ; my conscience 
was tender, and I felt great pain of soul on account of it. 
I seldom omitted my prayers ; hated sinful acts in general ; 
feared the Lord, and wished to serve Him — but knew not 
how ; all was dark ; priests and people, in this respect, were 
alike. 

" When in my seventeenth year my mind became less con- 
cerned for my future state than formerly. This was produced 
by vain and wicked associations ; but God, in his mercy, soon 
arrested me in this dangerous situation. I was prostrated 
upon a bed of affliction, and a beloved sister, about the same 
time, was called into eternity. Soon after this an uncle 
died suddenly. These visitations greatly alarmed me. The 
subject of death and judgment rested with great weight upon 
my mind. These impressions were strengthened by reading 



1772.] 



IX AMERICA. 



93 



the Whole Duty of Man and Russel's Seven Sermons. I 
mourned in secret places, often wished I had never been born. 
I could see no way of escape ; death and judgment, and, what 
was still worse, a never-ending eternity of pain and misery, 
were constantly before me. At this time the state of my 
mind became visible to others. My father became concerned 
about my situation ; but such was his ignorance of spiritual 
thino:s, that all he could do for me was to caution me ao;ainst 
carrying the matter too far. Having no one to instruct m.e, 
a wicked and deceitful heart to contend with, vain and un- 
godly examples before me, I was constantly led astray. 

" By experience I learned that the pleasures of sin were 
delusive, of short duration, and that they alwaj's left a sting 
behind them. I found, too, that my fallen and corrupt nature 
was strengthened by the indulgence of evil propensities. To 
counteract these, I determined to try a course of self-denial. 
I resolved to break down the carnal mind by crucifying the 
flesh, with its lusts and affections. I found this course to be 
of great service to me. All this time I had not heard a 
Gospel sermon. I had read some of the writings of the 
Society of Friends, and had a great desire to attend their 
meetings, but had not the opportunity. I felt that I had lost 
my standing in the Established Church by not performing 
the obligations of my induction into it, and this was a source 
of great distress to me. I desired rest to my soul, but had 
no one to take me by the hand and lead me to the fountain 
of life. From the errors of my ways it seemed I could not 
escape. 

" I was alarmed by dreams, by sickness, and by various other 
means, which were sent by God, in his mercy, for my good. 
Indeed, from a child, the Spirit of grace strove with me ; but 
great was the labor of mind that I felt, and I did not know 
the way to be saved from my guilt and wretchedness. It 
pleased God, however, to send the Gospel into our neighbor- 
hood, in January, 1772, through the instrumentality of the 
Methodists. Previous to this time, Robert Strawbridge, a 
local preacher from Ireland, had settled between Baltimore 
and Fredericktown, and under his ministry three others were, 
raised up — Richard Owen, Sater Stephenson, and Nathan 
Perigo. Nathan Perigo was the first to introduce Methodist 
preaching in the neighborhood where I lived. He possessed 
great zeal, and was strong in the faith of the Gospel. I was 
near him when he opened the exercises of the first meeting 
I attended. His prayer alarmed me much ; I never had 
witnessed such energy nor heard such expressions in prayer 



94 



RISE OF METHODISxM 



[1772. 



before. I was afraid that God would send some judgment 
upon the congregation for my being at such a place. I 
attempted to make my escape, but was met by a person at 
the door who proposed to leave with me ; but I knew he was 
wicked, and that it would not do to follow his counsel, so I 
returned. 

" The sermon was accompanied to my understanding by the 
Holy Spirit. I was stripped of all my self-righteousness. 
It was to me as filthy rags when the Lord made known to 
me my condition. I saw myself altogether sinful and helpless, 
while the dread of hell seized my guilty conscience. Three 
weeks from this time I attended preaching again at the same 
place. My distress became very great ; my relatives were all 
against me, and it was hard to endure my father's opposition. 
He asked me what the matter was, but I made him no answer, 
as I thought others saw my case as I felt it. He said I was 
going beside myself, and should go to hear the Methodists 
no more ; that his house should not hold two religions. I 
thought this was no great objection, fearing there was litUe 
religion in the house ; but I made no reply, still intending to 
attend preaching as I should have opportunity. 

"It afterward occurred to me that I had heard of the Meth- 
odists driving some persons mad, and began to fear it might 
be the case with me. I had often been distressed on account 
of sin, but I had never realized before the condition I was 
then in. This gave the enemy the advantage over me, and 
I began to resist conviction, determining, however, that I 
would live a religious life ; but 0 how soon did I fail in my 
purpose ! I was about five weeks in this deluded state. 0 
the patience and long-suifering of God ! He might in justice 
have cut me down as a cumberer of the ground. This I felt 
and feared. I was aroused from seeing a man who was very 
much intoxicated, in great danger of losing his life, and, as 
I supposed, of going to hell. The anguish of my soul now 
became greater than I can describe. 

''I again went to hear Mr. Perigo preach, and felt con- 
founded under the word. The man at whose house the meeting 
♦ was had found peace. After preaching he followed me into 
the yard, and while conversing with me his words reached my 
heart; it was tendered, and I wept. Before I got home my 
father heard what had taken place, and he, with several 
others, attacked me ; but the Lord helped me, so that with 
the Scriptures I Avas enabled to withstand them. 

"My friends now sought in good earnest to draw me away 
from the Methodists, bringing many false accusations against 



1772.] 



IN AMERICA. 



95 



them ; but I concluded, be it as it may be with them, it was 
not well with me. My cry was day and night to God for 
mercy. I feared that there was no mercy for me. I had 
neglected so many calls from God, that I feared that he had 
now given me over to hardness of heart, and that my day of 
grace was for ever gone. I continued under these awful 
apprehensions for some time. 

" On the 26th of April I attended a prayer meeting. After 
remaining some time, I gave up all hopes, and left the house. 
I felt that I was too bad to remain where the people were 
worshipping God. At length a friend came out to me, and 
requested me to return to the meeting ; believing him to be 
a good man, I returned with him, and, under the deepest 
exercise of mind, bowed myself before the Lord, and said in 
my heart. If thou wilt give me power to call on thy name, 
how thankful will I be ! Immediately I felt the power of 
God to affect my body and soul. It went through my w^hole 
system. I felt like crying aloud. God said, by his Spirit, 
to my soul, 'My power is present to heal thy soul, if thou 
wilt but believe.' I instantly submitted to the operation of 
the Spirit of God, and my poor soul was set at liberty. I 
felt as if I had got into a new world. I was certainly brought 
from hell's dark door, and made nigh unto God by the blood 
of Jesus. 

* Tongue cannot express 
The sweet comfort and peace 

Of a soul in its earliest love/ 

Ere I was aware I was shouting aloud, and should have 
shouted louder if I had had more strength. I was the first 
person known to shout in that part of the country. The 
order of God differs from the order of man. He knows how 
to do his own work, and will do it in his own way, though it 
often appears strange to us. Indeed, it is a strange work 
to convert a precious soul. I had no idea of the greatness 
of the change, till the Lord gave me to experience it. A 
grateful sense of the mercy and goodness of God to my poor 
soul overwhelmed me. I tasted and saw that the Lord was 
good. 

" Two others found peace the same evening, which made 
seven conversions in- the neighborhood. I returned home 
happy in the love of God. I felt great concern for my 
parents, but I knew not what would be the result of my 
change. My father had threatened to drive me from home, 
and I knew that he was acquainted with what had taken 



96 



RISE OF iMETHODISM 



[1772. 



place the night before, for he heard me in my exercises near 
three-quarters of a mile, and knew my voice. But God has 
his way in the whirlwind, and all things obey him. Up to 
this time my father was permitted to oppose me, but now 
God said by his providence to the boisterous waves of perse- 
cution, Thou shalt go no farther. He said to me, while under 
conviction, ' There is your eldest brother ; he has better 
learning than you, and if there is anything good in it, why 
does he not find it out?' That brother was present when I 
received the blessing, and became powerfully converted. My 
father inquired of him the next morning what had taken 
place at the meeting ; he gave him the particulars, and 
wound up by saying, if they did not all experience the same 
change they would go to hell. This was a nail in a sure 
place. My father had dreamed, a short time before, that a 
sprout grew up through his house, and that its progress was 
so rapid he became alarmed for the safety of his house ; he 
wanted to remove it, but was afraid to cut it down lest the 
house should be destroyed by the fall. He found an inter- 
pretation to his dream in what was taking place in the family. 
Mr. Perigo had made an appointment for Monday evening, 
half way between his own house and my father's, for the 
accommodation of two neighborhoods. At this time we had 
no circuit preaching, and he began to be pressed by the 
many calls made on him by those who were perishing for the 
bread of life. 

''My brother and I attended the meeting, and it was a 
blessed time ; several were converted. At the request of 
my brother, Mr. Perigo made an appointment to preach at 
my father's on the ensuing Thursday evening. My brother 
proposed to me to have prayers with the family on Tuesday 
evening. I felt diffident in taking up the cross, but told him 
if he could induce two of the neighbors to come in and join 
us, I would try. The neighbors came at the time appointed ; 
the family were called together as orderly as if they had 
always been accustomed to family worship. I read two 
chapters, and then exhorted them to look to God in prayer, 
assuring them that he would not suffer them to .be deceived. 
The Lord blessed me with a spirit of prayer, and he made 
manifest his power among us. I rose from my knees and 
spoke to them some time, and it had a gracious effect upon 
the family. Thenceforward we attended to family prayer. 

" Mr. Perigo, according to his appointment, preached, and 
spent some time in conversation with my parents. He formed 
two classes in the neighborhood, and established a prayer 



1772.] 



IN AMLRICA. 



97 



meeting, at which both classes came together. By this time 
many had experienced religion. My parents, and most of 
their children, a brother-in-law, and two of his sisters, in 
about five weeks, had joined the church. The work was 
great, for it was the work of God. In our prayer and class 
meetings I sometimes gave a word of exhortation, and was 
blessed in so doing. After some time, my mind became 
exercised on the subject of extending my sphere of action, 
and becoming more public in my exercises. When I first 
began to speak a little in our neighborhood meetings, I 
entertained no such thoughts; but now my impressions be- 
came so strong that my mind was thrown into great conflict. 
I felt such great weakness that to proceed appeared to be 
impossible ; to draw back was a gloomy thought. My com- 
forts failed, and I sank into a state of despondency. I 
endeavored to stifle those impressions, but they would return 
with increased force, and again a sense of my weakness 
would sink my feelings lower than ever. I knew not what 
to do. I read the first chapter of Jeremiah, J)ortions of 
which seemed to suit my condition. I then concluded if the 
Lord would sanctify me, I should be better prepared to 
speak his word. I prayed that the impression to speak the 
word of the Lord might be removed from my mind, and that 
he would give me to feel the need of being sanctified. My 
prayer was heard, and lie granted my request. I labored 
under a sense of want, but not of guilt. I needed strength 
of soul. God knew that it was necessary for me to tarry in 
Jerusalem till endued with power from on high. The struggle 
was severe but short. I spent the most of my time in prayer, 
but sometimes only with groans that I could not utter. I 
had neither read nor heard much on the subject, till in the 
midst of my distress a person put into my hands Mr. Wes- 
ley's sermon on Salvation by Faith. The person knew 
nothing of my exercise of mind. 

"I thought if salvation was to be obtained by faith, why 
not now ? I prayed, but the Comforter tarried. I prayed 
again, and still the answer was delayed. God had his way 
in the work ; my faith was strengthened and my hope 
revived. I told my brother that I believed God would bless 
me that night in family prayer. He knew that my mind 
was in a great struggle, but did not know the pursuit of my 
heart. In the evening, while my brother-in-law prayed with 
the family, a great trembling seized me. After it had sub- 
sided, I was called upon to pray. I commenced, and after 
a few minutes I began to crv to God for my own soul, as if 
9 



98 



RISE OF METHODISM 



[1772. 



there was not another to be saved or lost. The Spirit of the 
Lord came down upon nie, and the opening heavens shone 
around me. By faith I saw Jesus at the right hand of the 
Father. I felt such a weight of glory that I fell with my 
face to the floor, and the Lord said by his Spirit, ' You are 
now sanctified, seek to grow in the fruit of the Spirit.' Gal. 
V. 22, 23. This work and the instruction of Divine truth 
were sealed on my soul by the Holy Ghost. My joy was 
full. I related to others what God had done for me. This 
was in July, a little more than two months after I had 
received the Spirit of justification." 

" In the course of the fall Mr. Asbury formed and 
travelled a circuit that included our neighborhood. He put 
into my hands Mr. Wesley's Thoughts on Christian Perfec- 
tion. This work was made a blessing to me. I found in 
Mr. Asbury a friend in whom I could ever after repose the 
most implicit confidence. On entering upon what I was now 
fully convinced was my duty, I concluded to go out of the 
neighborhood of my acquaintance, as it would be less em- 
barrassing to me. I had heard of a settlement in Pennsyl- 
vania, and concluded to make my way to it. I made known 
my purpose to Mr. Perigo. His only reply was, ' If you 
meet with encouragement you may make an appointment for 
me.' I received this as a sort of license, and immediately 
set out, accompanied by two friends. We reached the place, 
and applied to John Lawson, who was reported to be the 
best man in the settlement, and most likely to give the privi- 
lege of holding meetings at his house. This, however, he 
refused on doctrinal grounds, he being a Calvinist. This 
was a sore trial to me. He, however, extended to us the 
hospitalities of his house. 

" We had a great deal of conversation with him on the 
subject of religion, but mostly of a controversial character. 
While at his house one of my companions fell in with a man 
who lived near by, and stated to him my case. He said I 
should be welcome to hold meetings at his house. An 
appointment for me was circulated for the next day, it being 
the Sabbath. This was some relief to my mind. In the 
morning there was a severe snow-storm, which was gratify- 
ing to me, as I supposed there would be but a small number 
at the meeting. The people, however, began to assemble 
rapidly, and I concluded they were the largest persons I had 
ever seen. I arose, gave out a hymn, and the friends who 
accompanied me sang it. I then prayed and proceeded to 



1772.] 



IN AMERICA. 



99 



give an exhortation. The Lord gave me great strength of 
soul. I arose above my weakness, and felt my way was of 
God. 

" I made an appointment for Mr. Perigo, visited two other 
places, and returned home. This was in the latter part of 
1772. I now gave out an appointment in my father's neigh- 
borhood, and felt that I was called to exercise the gift of 
exhortation. I had many calls to attend meetings in the 
surrounding country ; for in those days the word of the Lord 
was precious. The day before Mr. Perigo should start to 
fill his appointment in Pennsj'lvania, he came to my father's 
to let me know he had to attend court, and could not go. 
He did not ask me to go, but I concluded that I would try 
it again. I set out with another lad, and the first night we 
lodged with a man who knew our parents. The family was 
kind to us, and many inquiries were made of us. The man 
was orderly, and, like Lydia, received the word of the Lord 
with his household. 

" After we had prayed with the family we were taken to 
an out-house to sleep, which was anything but comfortable. 
Flesh and blood complained, but the Lord said to me that 
"the Son of man had not where to lay his head." Most 
unexpectedly this was made to me one of the sweetest 
night's lodgings I ever enjoyed. Thus can God overrule for 
good prospects the most discouraging. The next day, on 
our way to the appointment, we overtook John Lawson and 
a large company with him. The congregation was large, 
and gave good attention to the things that were spoken. I 
had a small circuit in this part of the country till the next 
fall. The people had different professions among them, but 
little religion. They were as sheep having no shepherd. 
They submitted to the Gospel yoke, and the Lord raised up 
two preachers from among them." 

^^In the summer of 1772 there was a strange phenomenon 
in the heavens. A light appeared to break through the sky 
in the east, to the appearance of the eye covering a space as 
large as a common house, varying in its different hues. This 
light became more frequent and awful in its appearance in 
the progress of time. Sometimes it would present a sublime 
aspect. A pillar or cloud of smoke would seem to lie beneath, 
w^hile frightful flames would appear to rise to a great heiglit, 
and spread over an extensive space ; at other times it would 
look like streams of blood falling to the earth. 

''While God was thus revealing his glory and majesty to 



100 



RISE OF METHODISM 



[1772, 



the natural eye, there was great outpouring of the Spirit in 
different parts of the country. Many precious souls were 
converted; many preachers were reared up who run to and 
fro ; and the knowledge of God was greatly increased in the 
earth. I could but think there was in the prophecy of Joel 
an allusion to these times — chap. ii. verse 28 — ' I will pour 
out my Spirit upon all flesh, and your sons and your-daughters 
shall prophesy ; your old men will dream dreams, your young 
men shall see visions 29, 'And also upon the servants,' &c. ; 
30, • And I will show wonders in the heavens, and in the earth 
blood and fire and pillars of smoke.' 



CHAPTER XV. 

The Rev. Robert Williams spent the principal part of the 
year 1773 in Virginia, preaching with great success. He 
may have crossed the southern line of Virginia, and preached 
in North Carolina. He also formed several societies in 
Virginia, in the course of the year, in addition to the two or 
three he formed in 1772. 

In the beginning of 1773, Mr. Pilmoor went south as far 
as Charleston, Savannah, and Mr. White field's orphan house. 
While he was absent from Norfolk, his place was filled by 
the Rev. William Watters. At that time Norfolk was con- 
sidered a place of uncommon wickedness ; and, when the 
town was burned by the savage Dunmore in 1775, many 
were disposed to regard it as a judgment for its many sins. 
When Mr. Pilmoor arrived at Portsmouth, on his retui-n 
from the South, he heard two men swearing horribly. He 
lifted up his hands and exclaimed : If I had come here 
blindfolded I should know I was near Norfolk." While 
Mr. Pilmoor was absent, the church minister of Norfolk 
attacked, what he was pleased to call the enthusiasm of the 
Methodists, in a sermon on ''Be not righteous overmuch." 
He told his hearers that he knew from experience the evil 
of being over righteous. This was what the people, who 
knew his manner of life, had not suspected. An appoint- 
ment was made by Mr. Pilmoor to preach on " Be not over 
much wicked," as an offset to the parson's discourse. He 
had a large audience. After telling them that a certain 
divine of that town had given a solemn caution to the people 
against being over righteous, he lifted up his hands, and 



1773.] 



IN AMERICA. 



101 



-with a very significant countenance, exclaimed: ^' And in 
Korfolk he has given this caution The action and excla- 
mation being suited to each other, they came dovn like an 
avalanche on the congregation, and, with the sequel of the 
discourse, swept away the effect of the parson's sermon. 

We left Mr. Asbury at the Christmas quarterly meeting 
at Brother Presbury's. Let us follow him a little further in 
his labors in 1773. In the region of Mr. Dallam's, he heard 
the Rev. Mr. West preach, and received the sacramerjt at his 
hands. Beginning at Bush Forrest, he went to Barnet 
Preston's, widow Bond's, Aquilla Standford's, J. Moore's, 
J. Baker's, Mr. Sinclair's, Mr. Chamberlain's, Mr. Gallo- 
way's, John Murry's fa new appointment), Mr. Colgate's, 
Captain Patton's (at the Point), Baltimore. S. Stephenson's, 
X. Perrigau's, Simms's, Samuel Merryman's, J. Presbury's, 
Daniel Ruff's (this is the first time we meet with this worthy 
name), Josiah Dallam's, Moses Brown's, Samuel Liiten's 
(this brother, or one of the same name, entertained Bishop 
Asbury, in the region of Pittsburgh, several years after this 
date), and Samuel Forward's ; this was one round on his 
circuit of about twenty-four appointments. His congrega- 
tions were generally large, and his meetings were often full 
of spiritual life. There was little, if any, discord among 
the Maryland Methodists at that day ; and the young con- 
verts were warm in their first love ; and, Mr. xlsbury found 
it good to be among them. 

He began his second round at Bar net Preston's, and went 
next to J. Dallam's, then to Bond's, Mr. Duke's (a new 
place, this was the father of the Rev. ^Vm. Duke), Janies 
Baker's, Chamberlain's, Galloway's, Murry's, Colgate's, 
J. Owing's, Point, Baltimore, Perrigau's, Cxatch's, Xeck, 
Joppa, Presbury's, Ruff's, Deer Creek, Forward's (at this 
time he licensed William Duke, a lad of seventeen years, to 
exhort). Bush Forrest, Wm. Bond's (a new place), Mrs. 
Bond's, and Standford's. 

About the middle of February, 1773, Mr. Asbury em- 
ployed Mr. Moreton to draw up a deed for the house in 
Gunpowder Xeck ; this was the third place of worship 
founded by the Methodists in Maryland. 

March 13. Meetino: John Kincr and R. Webster at 
Mr. Dallam's, they took sweet counsel together, and Mr. 
Asbury crossed the river for the Penuisula. preaching at 
Thompson's, Hersey's, Dixon's, at CTCorgetown cross-roads 
(a new place), Randel's. Hinson's neighborhood, Newcastle, 
Wilmington, and Isaac Hersey's. Then into Chester county, 



102 



RISE OF METHODISM 



[1773. 



into new ground that had just been broken up by King, 
Webster, and Rollins. Marlborough, Thomas Ellis's, Wood- 
ward's, on Brandywine ; Samuel Hooper's, Tussey's, and 
Christiana Bridge. Returning by Bohemia, he crossed the 
Susquehanna, and held quarterly meeting on the western 
shore. Strawbridge, Owen, King, Webster, Rollins, and 
the whole body of exhorters and official members were 
present ; and, to crown all, the power of the Most High was 
among them in a glorious manner. 

Mr. Asbury started for Philadelphia, preaching at some 
new places, such as Red Clay Creek, and Mount Pleasant, 
above Wilmington. 

He continued his course as far as New York and Newtown, 
on Long Island, looking after the interests of Methodism ; 
also, into New Jersey, where he saw the Methodists found 
their first preaching-house. See his Journal, vol. i., p. 48. 
It was at this time that the preachers were planting Metho- 
dism in Chester county, Pa. What is now called the Grove 
Meeting, was founded ; and, he speaks of preaching in the 
same neighborhood. Soon after he preached in Germantown, 
for the first time. 

During the winter and spring of 1773, Messrs. Boardman 
and Wright were laboring, alternately, in New York and 
Pennsylvania ; also, in New Jersey, where they were assisted 
by Mr. Whitworth. 

In June, of this year, Mr. Asbury formed a society at New 
Rochelle, which soon numbered thirteen members ; this seems 
to have been the third society in the state following New 
York and Ashgrove. The New Rochelle society was made up 
of excellent materials. 

We have already seen how the Lord opened the way for 
the Methodists in New Rochelle, when Mrs. Deveau was 
happily converted under the first sermon, in which Free 
Grace," and a present salvation was offered to her, and all 
present, by Mr. Pilmoor. As this was the first family in 
this town that received the preachers, it was the gateway 
by which they had an abundant entrance into that part of 
the country. The war coming on, the preachers ceased to 
visit them. Mr. Peter Bonnette was their leader ; but, 
during the war he was obliged to fly both from them and his 
family. His family and Mr. Frederick Deveau's, were chief 
families in this society. Mr. Bonnette was a local preacher ; 
and, after professing religion seventy-three years, he died 
triumphant in the Redeemer in 1823, at the age of eighty- 
seven. In 1788, Messrs. Bonnette and Deveau, assisted by 



1773.] 



IN AMERICA. 



103 



others, erected a cliurcli in New Rochelle, which was the 
third place of worship the Methodists had in the state, fol- 
lowing Wesley Chapel, and Harper's on Long Island. Two 
of the travelling preachers were sons-in-law of Mr. Deveau. 
The Rev. Sylvester Hutchinson married his daughter Sarah. 
After enjoying religion for thirty years, she died in New 
York in 1802, and her funeral was preached by Mr. Asbury. 
Her sister Hester, was the wife of Rev. John Wilson, who 
was, at one time, one of the book stewards. 

On the 3d of June, 1773, Mr. Rankin, Mr. Shadford, 
Mr. Yearberry, and Captain Webb, arrived at Philadelphia. 
The following is a sketch of Mr. Rankin's life and experience 
previously to this date. 

Mr. Thomas Rankin was a native of Dunbar, in Scotland. 
When eleven years old, he was deeply affected, even to tears, 
on a sacramental occasion — when the thought first came into 
his mind, " If ever I live to be a man, I will be a minister , 
for, surely, if any persons go to heaven, it must be ministers 
of the Gospel." Soon after, his father had him taught 
music and dancing, which he tells us he found, " Obliterated 
the good impressions that his mind had been affected with. 
Parents and guardians are not aware how soon young minds 
are ensnared and contaminated with genteel accomplishments. 
I aver that young people are in the utmost danger from 
dancing and music ; and I have often been astonished that 
any parents professing godliness, should suffer their own 
children to be taught these things, or turn advocates for 
them in others. The dancing-school paves the way for such 
scenes as both parents and children often have cause to 
mourn over." Such was Mr. Rankin's experience of the 
evil of dancing-schools. 

The first opportunity that Mr. Rankin had of conversing 
with experimental Christians, was with some of those soldiers 
that used to meet with John Haime, in Germany, who came 
to Dunbar and began to hold religious meetings. But, he 
did not understand them when they spoke of God's spirit 
bearing witness with their spirits that they were the children 
of God. 

Not long after, he was at a wedding, and joined in a 
country dance, when he became so much affected with dread 
of mind, that he left the company and went out into the 
field. Several came to him and invited him to return to the 
house, and join in the dance; but, his reply was, ''I will 
dance no more this day ; and, I believe I will never dance 



104 



EISS OF METHODISM 



[177B. 



any more as long as I live," which resolve, through grace, 
he was enabled to keep. 

About this time he had an opportunity of hearing Mr. 
Whitefield, with wonder and surprise ; and remembered more 
of his sermon than of all the sermons he had ever heard 
before. The plan of salvation by faith, was made so plain 
to him, that he sought the pardoning mercy of God with all 
his heart. He had not wrestled long, before his soul Avas 
overwhelmed with the presence of God, and he had a happy 
assurance that his sins were forgiven. 

Although he was somewhat intimate with the Methodists, 
and loved them, yet, he resolved, that if ever he preached, 
it should be in the Church of Scotland ; and he purposed 
entering college to prepare for the ministry, but in this he 
was disappointed. He next made a voyage to Charleston, 
South Carolina, as supercargo. This voyage, while it grati- 
fied his desire to see foreign countries, was no benefit to him 
as a Christian. 

In 1759 he became acquainted with Mr. Mather, a man 
^' more dead to the world, more alive to God, and more deeply 
engaged in his holy calling" than any he had seen before. 
He thought it an honor that this servant of God leaned on 
his shoulder when he preached out of doors ; although, he 
was not pleased with some who were preparing to throw dirt 
at the preacher. He afterwards learned " to go through 
showers of dirt, stones, and rotten eggs." 

In 1761 he had his first interview with Mr. Wesley. He 
had, before this, read Mr. Weslej^'s published works, and had 
formed a most exalted opinion of him. When he saw him 
and heard his voice as he was officiating in the market place 
at Morpeth, a crowd of ideas rushed upon him ; and while 
he gazed upon him his thoughts were, ''And, is this the man 
who has braved the w^inter's storm and summer's sun, and 
run to and fro throughout Great Britain and Ireland, and 
has crossed the Atlantic Ocean to bring poor sinners to 
Christ ? And blessed be God that I w^as privileged to see 
this eminent servant of the Lord Jesus Christ." 

In the latter end of this year, or in the early part of 
1762, Mr. Rankin went to London, where he had the benefit 
of Mr. Wesley's conversation and ministry. Having made 
known his willingness to be a travelling preacher, Mr. Wesley 
sent him into Sussex circuit. While in London, he paid 
marked attention to the close and pointed application to the 
consciences of the people, made by Messrs. Wesley and Max- 
field in their discourses, and in this matter made them his 



1773.] 



IN AMERICA, 



105 



models, ^\"hile in the Sussex circuit he saw much fruit of 
his labor. In one clay, from twelve to twenty persons were 
brought to God. One of the persons visited on this day was 
Mr. Richardson, the curate of the parish, who shortly after- 
wards went to London and labored with Mr. Wesley, and was 
a burning and shining light to the day of his death. 

Mr. Rankin continued to labor from this time under the 
direction of Mr. Wesley, for eleven years, in England. In 
some circuits he saw great displays of saving grace — particu- 
larly in Cornwall, where he and his colleague added about a 
thousand to the societies. In 1772 he first met Captain 
Webb, at the Leeds Conference, v>'hen Mr. Vresley decided 
to send him to America, and he selected Mr. Shadford for 
his companion. Mr. and Mrs. Webb arranged every thing 
respecting their provisions, and in the spring of 1773 they 
sailed for America. 

As the vessel came up the Delaware river. Mr. Rankin 
thought " the spreading trees with their variety of shade, 
the plantations with their large peach and apple orchards, 
and fields of Indian corn, was the most lovely prospect he 
had ever seen." He considered the Hudson, the Delaware, 
and Susquehanna rivers, as grand beyond description."^ 

What would his admiration and wonder have been could 
he have seen the Amazon, the Mississippi, the cataract of 
Niacrara : and what mav exceed them all in D:rand mao;nifi- 
cence — the Mammoth Cave of Kentucky 

After landing in Philadelphia, where he spent a few days, 
he visited Xew York, and then returned to Philadelphia and 
held his first conference. 

Mr. George Shadford was a native of Lincolnshire, in 
England — born January 19th, 1739. As he grew up, his 
innate depravity began to show itself in bad words, and in 
acts of cruelty to inferior creatures — he was, also, much 
given to Sabbath-breaking. Had there been no restraints 
upon him he might have become a confirmed sinner ; but, 
the fear of death, parental and ministerial influence, checked 
him. He wished the minister, the Rev. Mr. Smith dead, 
because he hindered his sports on the Lord's day. His 
father made him go to church on the Sabbath, and his mother 
insisted on his saying his prayers night and morning, an<l 
sent him to the minister to be catechized ; he was confirmed 
by the bishop, and afterwards received the sacrament. This 
solemn act caused him to weep and resolve on a new life, 



* Extracted from Mr. Wesley's Missionaries to America. 



106 



RISE or METHODISM 



[1773. 



and had he been properly instructed he would have been 
able to give a reason of his hope, but for lack of this he 
yielded to the temptation, ''you have repented and reformed 
enough," and soon he was as bad as ever — returning to his 
old sports of wrestling, running, leaping, foot-ball, and 
dancing, in which he excelled, being as active as if he had 
been a compound of life and fire. 

He next became a soldier. This almost distracted his 
parents, for whom he had a strong affection. Often when he 
heard the minister read the fifth commandment in church, 
" Honor thy father and thy mother, that thy days may be 
long in the land, &c.," with tears in his eyes he often said, 
"Lord, incline my heart to keep this law," believing a curse 
would rest on disobedient children. When quartered at 
Gainsborough, he first heard a Methodist preach, and was 
much struck with his manner. After a hymn was sung he 
began to pray extempore in such a way as Mr. Shadford 
had never heard before. Taking a Bible from his pocket the 
preacher read his text, and then replaced it whence it came. 
Mr. S. thought, " will he also preach without a book ? I 
did not suppose he had learned abilities, or had studied at 
either Oxford or Cambridge ; but, he opened the Scriptures 
in such a light as I never had heard. I thought it was the 
gift of God ; and, when he spoke against pleasure-takers, it 
brought conviction to my conscience, and I resolved to attend 
Methodist preaching, for I received more light from that 
sermon than from all that I had heard before." 

Having served his time as a soldier he returned home. As 
he was going home from a dance his thoughts were, " What 
have I been doing this night ? serving the devil ! The ways 
of the devil are more expensive than the ways of the Lord. 
It costs a man more to damn his soul than to save it." He 
remembered his vows that he had made to God, and thought 
he would serve the devil no more. This resolution was 
strengthened while he was walking and weeping in a grave- 
yard, reflecting on the dead — and particularly on the case 
of a young woman who had come to town to enjoy a good 
dance. After she had tripped over the room with her com- 
panions until twelve o'clock at night she took sick suddenly 
— was put to bed, from which she never rose. To her, death 
was unwelcome ! The feelings of this hour never fully left 
him until he was converted to God. 

While Mr. Shadford was in this serious state of mind, and 
before he had an assurance of God's favor, his parents were 
both taken ill ; he was greatly concerned for them. It was 



1773.] 



IN AMERICA. 



107 



imj)re5sed on his mind, ''go to prayer for them." He went 
up stairs, shut himself up in a room, and prayed fervently 
that the Lord would spare them four or five years longer. 
His prayer was answered: one lived about four years, and 
the other nearly five — and both were truly converted to God. 
About this time, Methodist preaching was established in his 
town, and a society raised up. With this society he united, 
after he received the '' Spirit of adoption," which was in 
1762. Having obtained his father's permission, he held 
prayer in the family, which was made a blessing to him and 
his parents. Soon after he began to exhort ; and through 
his instrumentality his parents and several others obtained 
an evidence of God's favor. 

It was the practice of Mr. Shadford to reprove sin in all 
who sinned in his presence. His father was afraid, that if he 
reproved the customers who came to his shop it would cause 
him to lose all his business ; but, his reply was, " Father, 
let us trust God with all our concerns ; for none ever trusted 
the Lord and were confounded." Instead of losing, their 
business increased more and more. 

He had a relation — Alice Shadford, of whom Mr. "Wesley 
says : '' She was long a mother in Israel, a burning and a 
shining light, an unexceptionable instance of perfect love." 
She lived a single life, and after serving God for more than 
fifty years, went to paradise in her ninety-sixth year. This 
good woman prayed earnestly for twenty years for the con- 
version of George Shadford ; nor did she pray in vain. In 
the answer of this prayer of hers, a Christian of no ordinary 
degree was added to the flock of Christ, and a Gospel minister 
was raised up, who turned thousands of sinners to the Sa- 
viour ; for, of the eight preachers that Mr. Wesley sent to 
America, none was as successful in winning souls as was Mr. 
Shadford. 

He went to see a married sister of his, who lived near 
Epworth, for the purpose of influencing her to become a 
Christian. When he first began to talk to her, she thought 
he was out of his mind ; but concluded that her brother could 
not intend to deceive her, and she gave heed to his account 
of religion. She related a remarkable dream that she had 
some time before, in which she was warned to lay aside the 
vain practice of card-playing, of which she was fond. It 
was not long before she was rejoicing in a Saviour's love. 
She was a woman of strong faith, believing that all her 
children would be saved ; and it was according to her faith ; 
for as they grew up they embraced religion, joined the Me- 



108 



RISE OF METHODISM 



[1773 



tliodists, and some of them reached paradise before the 
mother. 

Mr. Shadford was now laboring extensively and usefully 
as a local preacher. On one occasion, as he was returning 
home from Yorkshire, it was impressed upon his mind that 
his father was sick or dying. Before he reached home, a 
friend informed him that his father was supposed to be near 
death. When Mr. S. came in, the father said, Son, I am 
glad to see thee ; but I am going to leave thee ; I am going 
to God; I am going to heaven." Mr. S. inquired, Father, 
are you sure of it?" ^'Yes," said he, ''I am sure of it. 
The Lord has pardoned all my sins, and given me that per- 
fect love that casts out all fear. I feel heaven within me, 
and this heaven below must surely lead to heaven above." 

After he had labored a few years as a local preacher, he 
was received by Mr. Wesley at the Bristol Conference, in 
1768, as a travelling preacher. Having been useful in this 
sphere in Cornwall, Kent, and Norwich circuits, he met Cap- 
tain Webb at the Leeds Conference in 1772, who was warmly 
exhorting the preachers to go to America. His spirit was 
stirred within him, and he gave his consent to go the follow- 
ing spring. When the time arrived, Mr. Wesley wrote to him 
in the following laconic style: " The time has come for you 
to embark for America. I let you loose, George, on this 
great continent; publish your mission in the open face of the 
sun, and do all the good you can." Those who follow him 
through the following five years of his arduous and success- 
ful labors in America, will comprehend the idea that was in 
Mr. Wesley's mind, when he talked of turning this fiery 
missionary loose on this great continent. 

When Mr. Shadford arrived at Peel, where the ship lay in 
which he was to embark, a very remarkable dream, which he 
dreamed six years before, came very forcibly to his mind. 
It was as follows : " In my sleep I thought I received a letter 
from God, which read as follows — ' You must go to preach 
the gospel in a foreign land, unto a fallen people, a mixture 
of nations.' I thought I was conveyed to the place where 
the ship lay, in which I was to embark, in an instant. The 
wharf and ship appeared to be as plain to me as if I were 
awake. I replied, 'Lord, I am willing to go in thy name; 
but I am afraid a people of different nations and languages 
will not understand me.' The answer to this was — ' Fear 
not, for I am with thee.' I awoke awfully impressed with 
the presence of God, and full of divine love, and a relish of 
it remained upon my spirit for many days. When I came to 



1773.] 



IX AMERICA. 



109 



Peel and saw the ship and -^harf, I said to Brother Rankin, 
' This is the ship, the place, and the -^harf Tvhich I saw in 
my dream six years ago.' This confirmed me that my way 
was of God." On Good Friday he left his native land ; and 
as he crossed the Atlantic often sung — 

The watery deep I pass, 
With Jesus in my yieTr/'' 

And after he landed in America, he could sing — 

"And through the howling wilderness 
!My way pursue/'' 

Having met a hospitable and loving people in Philadelphia, 
on his landing, he next went to Trenton and spent a month 
in the Jerseys — adding thir.ty-five to the societies — a good 
beginning, and an earnest of his success in the future. He 
is the first Methodist preacher that mentions Mount Holly, 
and seems to have been the first that preached in it. While 
in Jersey, a friend took him one day to see a hermit in the 
woods. " After some difficulty we found his hermitage, 
which was a little place like a hog-sty, built of several pieces 
of wood, covered with bark ; his bed consisted of dry leaves. 
There was a narrow beaten path, some thirty yards in length, 
by the side of it, where he walked to meditate. If any one 
offered him food, he would take it ; but if money was ofi'ered 
him, he would be very angry. When anything was said to 
him which he did not like, he would break out in a great 
passion. He had lived in this cell seven cold winters; and 
after all his prayers, counting his beads (which indicates the 
church that he adhered to), and separating himself from 
mankind, still corrupt nature was alive, and strong in him.""*" 

In 1773, Mr. Benjamin Abbott commenced his eventful 
ministry, being, as he tells us, " Fully convinced from the 
very hour that he found peace with God, that a dispensation 
of the gospel was committed to him." He was, without 
doubt, a preacher of the Lord's making — man had little, 
if anything, to do with it. It does not appear that any 
preacher wrote a license for him ; but, being moved by the 
Holy Ghost, he began to warn his fellow-creatures of their 
danger, and the fruit that followed in the ''Epistles written 
with the Spirit of the living God, known and read of all 
men," was his certificate that the Lord of the vineyard had 
called him to work in it, and he was recognised by his fel- 

^ Abrido^ed from Mr. Weslev's First Missionaries to America. 
10 ° 



110 



RISE OF METHODISM 



[1773. 



low-laborers. In the beginning of Methodism, there were 
many preachers made in this summary way. 

Among those who are called to preach the gospel, there 
are a few who unite the ornate and the powerfully impressive 
style. Mr. Whitefield belonged to this class. There is an- 
other class who speak with much eloquence, but are not very 
impressive. A third class have no claim to the ornate styl?, 
but are, nevertheless, very powerfully impressive ; to this 
class Mr. Abbott belonged, if he did not really stand at the 
head of it. The great end of speaking is to produce a con- 
viction of the truth of the subject presented, in the souls of 
the hearers ; and as few preachers succeeded better in reach- 
ing this end than Mr. Abbott, we, therefore, regard him as 
having been a good speaker, if he did violate some rules of 
grammar, and was defective in orthoepy — good, because the 
great end of speaking was attained. Those who heard him 
could not readily forget either his matter or manner. When 
Mr. Asbury first heard him, he observed, " he is a man of 
uncommon zeal, and of good utterance — his words came with 
great power." In speaking, he allowed himself time to 
inspire ; and when he expired, it was like the. rushing of a 
mighty wind ; and not unfrequently, the Holy Ghost was in 
it, and the people sunk down helpless, stiff, and motionless. 

Mr. Abbott was among the first of the converts to the 
Saviour, in New Jersey, that preached. If there was one 
among them that began to proclaim the gospel before him, 
we have no knowledge of it. His preaching caused the 
thoughts of many hearts to be revealed. Under one of his 
earliest discourses, the strange occurrence recorded on the 
34th page of his Life was acted. " While he was exclaiming 
against wickedness, he cried out, ' For aught I know, there 
may be a murderer in this congregation !' Immediately a 
lusty man attempted to go out ; but when he got to the door, 
he bawled out, stretching out both of his arms, and retreated, 
endeavoring to defend himself as though some one was press- 
ing upon him to take his life, until he fell against the wall 
and lodged on a chest, when, with a bitter cry, he said, ' I 
am the murderer ! I killed a man fifteen years ago ; and two 
men met me at the door, with swords to stab me, and pur- 
sued me across the room.' As soon as the man recovered, 
he went away, and was not seen or heard of any more by 
Mr. Abbott." 

As Mr. Abbott was the first in his neighborhood that ob- 
tained experimental religion, he had no congenial society 
until he had been instrumental in raising it up. During the 



1772.] 



IN AMERICA. 



Ill 



first three years of his mmistry as a local preacher, he did 
not go more than fifteen miles from home, as all the ground 
around him needed moral cultivation. Woodstown and Man- 
nington, near Salem, ^ere the extreme points of the field of 
his labor. To most of the people within the bounds of this 
field, he was the first Methodist preacher they ever heard, 
lu a neighborhood where wickedness had so abounded, that 
it was called Hell-Neck, a great reformation took place 
under his preaching ; also, in Mannington, where he preached 
at Mr. Harvey's, and at other places. Thus was he a 
Methodist pioneer in Salem county, opening up several new 
appointments for the circuit-riders. From Mannington, 
Methodist preaching was introduced into the town of Salem; 
and it is probable that Mr. Abbott was the first preacher of 
his order that preached in this town. 



CHAPTER XVI. 

Having followed the march of Methodism for several years, 
we have come to the time when the first yearly — or, as it 
has been more commonly called — annual Conference, was 
held. On the 14th of July, of this year, Conference com- 
menced in this city, where it was also held in 1774 and 
1775, which makes the Philadelphia Conference older, by 
three years, than any other Conference in America. Con- 
ferences, at this time, lasted but two or three days. 

Mr. Rankin, in virtue of his oflSce, being Mr. Wesley's 
assistant, presided. All the preachers present at this Con- 
ference w^ere Europeans. They were Thomas Rankin, Rich- 
ard Boardman, Joseph Pilmoor, Francis Asbury, Richard 
Wright, George Shadford, Thomas Webb, John King, Abra- 
ham Whitworth, and Joseph Yearbry. Messrs. Boardman 
and Pilmoor took no appointment, in view of returning to 
England, and Captain Webb was more a spectator than 
a member. The preachers agreed that Mr. Wesley's autho- 
rity should extend to the Methodists of this country ; and 
that the same doctrine should be preached, and the same 
discipline be enforced that were in England. 

At the first Conference there was, for the first time, a 
return made of the number of Methodists, as follows : — For 
New York, 180 ; for Philadelphia, 180 ; for New Jersey, 200; 



112 



RISE OF METHODISM 



[1773: 



for Maryland, 500 ; for Virginia, 100. As nearly half of the 
whole number of Methodists, at this time, were in Maryland, 
we regard it as collateral evidence that Methodism was older 
there than in any other of the Provinces. The whole num- 
ber was 1160. 

Mr. Rankin was stationed in New York, but labored some 
time in Philadelphia. In October of this year, he first visited 
Maryland, and held a quarterly meeting at Mr. Watters's. 
He says, " Such a season I have not seen since I came to 
America. The Lord did indeed make the place of His feet 
glorious. The shout of a king was heard in our camp. 
From Brother Watters's I rode to Bush Chapel, and preached 
there, where the Lord, also, made bare His holy arm. From 
the chapel I rode to Brother Dallam's, and preached at six 
o'clock. This has, indeed, been a day of the Son of Man. 
On Wednesday we held our love feast. It was now that the 
heavens were opened, and the skies poured down divine 
righteousness. The inheritance of God was watered with 
the rain from heaven, and the dew thereof lay upon their 
branches. I had not seen such a season as this since I left 
my native land." 

Mr. Shadford was stationed in Philadelphia. His next 
remove was to New York, where he spent four months, and 
saw religion revive. While he was there he added fifty to 
the society — leaving two hundred and four members when 
he left it. He spent the winter of 1774 in Philadelphia, 
with a loving, teachable people. The blessing of the 
Lord was with us, and many were converted to God. There 
was a sweet spirit of peace and brotherly love in this society." 
When he left this society, to go to Baltimore, after the Con- 
ference, in May, 1774, he left two hundred and twenty-four 
members. He had, during his first year's labor in America, 
added nearly two hundred to the societies, while hundreds 
had been benefited in various ways and degrees, under his 
ministry. 

Messrs. King andWatters were appointed to Jersey; but, 
as Mr. Watters did not fill this appointment, Mr. Rankin 
called out Philip Gatch to fill his place. Mr. Gatch says, — 

" I had engaged to take a tour through Virginia in the fall 
with Mr. Strawbridge ; but, previous to the time we had set 
for departure, the quarterly meeting came on for the 
Baltimore circuit, at which the official members were to be 
examined. Mr. Rankin, the general superintendent, was 
present. After m.y character had passed, he asked me if I 
could travel in the regular work. This was altogether unex- 



1773.] 



IX AMERICA. 



113 



pected to me, but I did not dare to refuse. He then asked 

me if I had a horse ; I answered that I had. jlr. Asbury 

then asked me if my parents "would be willing to give me up. 

I replied that I thought they would be. They had always 

concurred in my going out where duty called. I found that 

I had no way of retreat, but had to make a full surrender 

of myself to God and the work. Mr. Rankin then replied, 

'You must go to the Jerseys.' This was unexpected to me. 

If I had been sent to Virginia, I should have been gratified. 

At first I was much cast down, but before the meeting closed 

my mind was relieved. 
»/ 

''I had but little time to prepare for my work, for I was to 
meet Mr. Rankin by a certain time, and accompany him as 
far as Philadelphia on my way. I found it a severe trial to 
part with my parents and friends. My feelings for a time 
got the ascendency ; it was like breaking asunder the tender 
cords of life, a kind of death to me, but I dared not to look 
back. He that will be Christ's disciple must forsake all and 
follow him. I met Mr. Rankin according to appointment. 
Mr. Asbury lay sick at the place of meeting. He called for 
me to his room, and gave me such advice as he thought suitable 
to my case. He was well calculated to administer to my 
condition, for he had left father and mother behind when he 
came to America. The first evening after we left this place 
Mr. Rankin preached at Xew Castle, and the day following 
we hurried on to reach Philadelphia. To raise my spirits, 
as I suppose, he remarked, as we rode on, that there would 
be meetino^ that nio;ht, and that we should meet with Messrs. 
Pilmoor and King. I asked him who was to preach ; he said 
that generally fell on the greatest stranger, and he supposed 
it would be me ; but said on Saturday evening they do not 
confine themselves to any particular subject. On our arrival 
Mr. Pilmoor called in, and he, with Mr. Rankin, went out, 
telling me to be ready on their return. But they stayed so 
long that I concluded they had forgotten me, and, like Agag, 
the bitterness of death had passed. But at length they 
returned and hurried me off, telling me I must not think of 
them ; but they did not seem to appreciate my feelings. I, 
however, endeavored to discharge my duty, and felt comforted. 

"Next morning, in company with Mr. King, I crossed 
the Delaware. He preached, and held a love-feast. On 
the follownig morning he pursued his journey, leaving me a 
'stranger in a strange land." 

The situation which Mr. Gatch now occupied was one of 
deep interest. The field of his labors stretches out before 

10^ 



114 



RISE OF METHODISM 



[1773. 



him of great extent, having had but little moral or religious 
culture. He does not enter into other men's labors, and he 
is diffident of his own qualifications for the work. His 
education had been very limited, as was also his religious 
experience as a preacher. He had to encounter ignorance, 
prejudice, and persecution — a formidable array to the most 
talented and experienced preacher. He represented a sect, 
too, that was everywhere spoken against. To the prevailing 
sectarians his doctrines were misunderstood and misrepre- 
sented, till they had become odious to professors of religion 
generally. He was but a stripling of less than twenty-one 
years of age, low of stature, and of a very youthful appear- 
ance. The odds were fearfully against him. Of success 
there would seem to be no human probability. But " his 
weapons were not carnal, but mighty, through God, to the 
pulling down of the strong-holds of Satan." His faith was 
strong in proportion to the weakness he so often felt and 
deplored. 

He was the first preacher sent as a regular itinerant into 
New Jersey. The Minutes of the Conference for 1773 set 
down J. King and William Watters to that appointment. 
But this is supposed to be an error in the record. It is cer- 
tain that neither of these gentlemen travelled in that state 
at the time specified. Mr. Watters, in a short account of 
his ministerial labors, written by himself, says, that in Octo- 
ber, 1772, he accompanied Mr. Williams, a local preacher, 
to Virginia ; that he remained there eleven months, and in 
the following November took an appointment on Kent Cir- 
cuit, Md. ; that he never saw Messrs. Asbury and Ran- 
kin till his return from Virginia. It must have been about 
the same time he went to Kent Circuit, or before, that Mr. 
King accompanied Mr. Gatch to his appointment in New 
Jersey, but did not remain on the circuit. 

The narrative of Mr. Gatch is resumed. He says: 
Three considerations rested on my mind with great weight : 
first, my own weakness ; secondly, the help that God alone 
could afford ; and, thirdly, the salvation of the souls of the 
people to whom I have been sent. The Lord was with me, 
and my labors on the circuit were crowned with some suc- 
cess. Not many joined at that time to be called by our 
name, for it was very much spoken against. Fifty-two 
united with the Church, most of whom professed religion. 
Benjamin Abbott's wife and three of her children were 
among the number. David, one of the children, became a 



1773 ] 



IN AMERICA. 



115 



useful preaclier. Though I found the Cross to be very heavy 
while serving the circuit in my imperfect manner, when I was 
called to part with the friends for whom I had been laboring, 
I found it to be a great trial, for we possessed the unity of 
the Spirit in the bond of peace." 

Mr. William Watters did not attend the first Conference 
held in Philadelphia, in July of this year, nor did he go to 
New Jersey, the place to which he was appointed ; but, at 
the request of Mr. Rankin, went in November, 1773, to 
Kent, Md., where he preached with greater liberty and 
success than ever before. Here the work was enlarging, and 
he had invitations to new places ; the people of Queen Anne's 
county began to open their doors, and he was sent for, to 
preach to them. Mr. Fogwell was the first in this county 
that received the preachers. He had been much under the 
influence of strong drink. A benevolent lady, who knew 
something of Methodist preachers, and their usefulness to 
men beset as he was, advised him to send for them to preach 
at his house, which he did. Here Mr. Watters was met by 
Parson Cain, the parish minister, who threatened to prose- 
cute Mr. Fogwell, if he allowed him to preach in his house, 
which was not licensed, as the law required at that day. 
Not wishing to involve his new friend in difficulty, Mr. 
Watters invited the people to follow him out of the house, 
where he preached to them in the open air. After the dis- 
course was ended, Mr. Cain put a number of questions to 
Mr. Watters, before the people, all of which he carefully 
answered. A society was raised up at Mr. Fogwell's, in 
this or the following year, which was the first in the county, 
and is still represented at Holden's meeting-house. Tradi- 
tion says that a blind woman — a Mrs. Rogers — was the first 
Methodist missionary in Queen Anne's county, who preached 
at Mr. John Fogwell's. Brother Peters was the first class- 
leader here, and in the county. 

While Mr. Watters labored in Kent, many were turned to 
the Lord. After spending the winter in Kent, Mr. Yearbry 
took his place, and he returned home in the spring of 1774, 
and spent a month in Baltimore Circuit. 

Mr. Asbury had charge of the Baltimore circuit, which 
lay in Frederick, Baltimore, Harford, Kent, and Cecil 
counties. His colleagues were Messrs. Strawbridge, Whit- 
worth, and Yearbry, Mr. Joseph Yearbry came over with 
Messrs. Rankin and Shadford ; and, though not sent by Mr. 
Wesley, he was in the Conference for two years. In 1773, 



116 



RISE OF METHODISM 



[1775. 



he was appointed to Baltimore Circuit, and in 1774, to 
Chester Circuit. This is all we know of him. 

Maryland, where Mr. Asbury went to labor after Con- 
ference was over, was the place where he wished to be ; and 
he was the preacher most desired by the Methodists, espe- 
cially those of Baltimore. He found the societies, from 
which he had been absent but three months, increased in 
numbers. He had much fruit from his labor, both in town 
and country, both in confirming the young disciples, and in 
bringing sinners to God. One of the greatest sinners of his 
neighborhood, a famous leader of absurd and diabolical 
sports, who lived not far from Baltimore, was deeply 
awakened under him, and invited him to his house for 
serious conversation. 

Mr. Francis HoUingsworth invited him to his house, and 
they had a close conversation on religion. He appears to 
have been a gentleman of large estate — his family numbered 
not less than eighty souls. It seems that he became a 
Methodist, and many of the same name and family have 
been in union with them. Mr. F. HoUingsworth, probably 
a son of this gentleman, and a spiritual son of Mr. Asbury, 
transcribed his journal. There was a special intimacy be- 
tween Mr. Asbury and this family. We have already seen 
that Mr. Jesse Hollino-sworth was one of the leadinu; Metho- 
dists in building the chapel at Fell's Point. 

Mr. William Lynch, of Patapsco Neck, was brought to 
the Lord this year. He became a useful preacher, and his 
name appears in the Minutes of 1785 as a travelling preacher 
on Kent Circuit. He was the fruit of Mr. Asbury's Iibor, 
for whom he entertained a warm regard. He was a man of 
more than ordinary powers of speech — one who possessed 
and lived holiness, and died victorious in the year 1806. 

In 1773 new appointments were made for preaching at 
the following places : Mr. Joseph Cromwell, a stiff old 
Churchman, near Baltimore, differing with his parson about 
predestination, was willing to receive the Methodists, and 
his house became a stand for preaching. Two of the Crora- 
wells, Joseph and James, became travelling preachers — also 
at Elk Ridge, among the Worthingtons. Mr. Asbury de- 
scribed the people of this place as being wealthy and 
wicked." Many attended the preaching, and some of them 
were softened. Some time after a society was formed. After 
twenty-two years' labor, a Methodist meeting-house was built; 
but so scarce were male members here that a few good 
women constituted the board of trustees. 



1773.] 



IN AMERICA. 



117 



About this time Joseph Taylor, who married Sarah, a 
sister of the Rev. Philip Gatch, became a Methodist, also 
his wife. They belonged to Taylor's Chapel, which was 
called after them. To the same meeting belonged John 
Dougherty and his wife. These, after a faithful life, died 
in a good old age in the hope of glory. 

Phineas Hunt, with Susan his companion, became Method- 
ists when the early itinerants came into their neighborhood ; 
for sixty years the weary preachers had a comfortable home 
in their house. While Father Hunt lived he was head and 
leader of the society at his place — he and his wife were 
among the excellent of the earth — they lived to a good old 
age — he was past fourscore years at his death, which oc- 
curred in 1837. Hunt's Chapel was built about 1780. 

Sater Stephenson, an early convert to God through Mr. 
Strawbridge's ministry, and one of the first local preachers 
in Baltimore county, was still living in the early part of this 
century. He and Joseph Merryman belonged to the society 
at Daniel Evans's Old meeting-house" in Baltimore county, 
Md. See ''Recollections of an Old Itinerant," pp. 206, 210. 

Before the first Conference was held in 1773, there were 
Methodist societies in Maryland at Pipe or Sam's Creek, 
Bush Forest, John Watters's, Henry Watters's, near Deer 
Creek ; Barnet Preston's, Josiah Dallam's, Joseph Pres- 
bury's, James J. Baker's, near the Forks of Gunpowder ; 
Daniel Ruff's, near Havre-de-Grace; Mr. Duke's, Daniel 
Evans's, Owen's, Nathan Perigau's, Mr. Simms', Patapsco 
Neck, Back River Neck, Middle River Neck, Bush River 
Neck, Fell's Point, Baltimore ; Charles Harriman's, Hunt's, 
Seneca ; Georgetown, on the Potomac, and one near the base 
of the Sugar Loaf Mountain ; and, on the Eastern Shore, at 
Solomon Hersey's, on Bohemia Manor ; John Randle's, in 
Werton, and at Hinson's, Kent county, Md. About thirty 
societies. There may have been others which we cannot 
name. 

Mr. Wright was stationed on the Norfolk Circuit, Va. In 
the spring of 1774 he returned from Virginia, giving a 
good account of the work there : " one house of worship 
was already built." This was Yeargan's Chapel, near the 
southern line of Virginia — the first house of worship the 
Methodists erected in the province. " Another in contem- 
plation;" this was Lane's Chapel, which was put up soon 
after in Sussex county, and was the second chapel in Vir- 
ginia. " Some three preachers had gone out already from 
the Old Dominion on the itinerant plan." From the Con- 



118 



RISE OF METHODISM 



[1773-4. 



ference of 1774 Mr. Wright returned to England, having 
spent two years and a half in America. In 1777 he retired 
from the work by locating. 

Mr. Williams was stationed at Petersburg. This year he 
bore the standard of Methodism to the southern line of 
Virginia, and crossed the Roanoke river into North Caro- 
lina ; and, though he preached in the province this year, it 
is said he did not form any societies in it until the spring of 
1774; and, as he was the first that formed permanent socie- 
ties in these provinces, he may justly be regarded as the 
Apostle of Methodism in Virginia, if not in North Carolina 
also. The above-named twelve preachers were, at this time, 
the regular itinerants. They were assisted by some twenty 
local preachers who had been raised up. 

In 1773, Methodism began to take root in Fairfax county, 
Va. Preaching was established at Mr. William Adams's, and 
several people were brought to know God in different parts 
of the county, through the labors of Messrs. Owen, Straw- 
bridge, and others. 

There was a strong expectation entertained by some of 
the preachers that Mr. Wesley would visit this country in 
1773. But a letter from him to Mr. Asbury informed him 

That the time of his coming over to America was not yet, 
being detained by the building of the City Road Chapel." 
Mr. Wesley, no doubt, would have visited this country if the 
quarrel between the Colonists and the Crovm had not resulted* 
in the Revolution. 

While Mr. Wesley was engaged in building the City Road 
Chapel in London, Mr. Whitefield's Orphan House, founded 
in 1740, was burned down. The last time that Mr. White- 
field dined in it he said, This house was built for God, and 
cursed be the man that puts it to any other use." The 
institution did not succeed as its founder expected — it has 
long ceased to exist, except in history. 

Mr. Boardman, in the beginning of January, 1774, sailed 
from New York for England, where he continued his itinerant 
labors in connection with Mr. Wesley, until 1782, in which 
year he died in Ireland. He had a presentiment of his ap- 
proaching end ; he told his wife, when he left Limerick, that 
he should die in Cork, whither he was going. As he knew 
that he was ready, he had no fears of death. He died sud- 
denly, of apoplexy. He was a fine specimen of a man, of 
a gentleman, of a Christian, and of a preacher. The follow- 
ing is an epitaph that Mr. Wesley prepared for his tomb- 
stone : — 



1774.] 



IX AMERICA. 



119 



""With zeal for God, with love of souls inspired ; 
iSor awed by dangers, nor by labors tired, 
Boardman in distant worlds proclaimed the word 
To multitudes, and turned them to his Lord. 
But soon the bloody waste of war he mourns, 
And, loyal, from rebellion's seat returns : 
Nor yet at home, on eagle's pinions flies, 
And in a moment soars to paradise." 

Mr. Pilmoor, in company with Mr. Boardman, also em- 
barked for England, where he labored a few years with Mr. 
Wesley, and then came back to America and took orders in 
the Protestant Episcopal Church, spending the remainder of 
his life in New York and Philadelphia. In the evening of 
his life his mind became somewhat impaired. At one time, 
when Brother David Lake took him a number of Dr. Clarke's 
Commentary, to which he was a subscriber, he seemed to have 
forgotten all about it — asking, Who is Dr. Clarke ? I can 
write as good a commentary on the Bible as Dr. Clarke can ; 
I don't want it." At another time he came up town where 
he had a lot, and got into a watchman's box, calling it his 
house, and refused to be ejected until his housekeeper came 
and led him home. He died in 1821, at an advanced age — 
having preached the gospel for almost sixty years — and is 
buried at St. Paul's Church, in Third street below Walnut, 
in this city ; the tablet to his memory is in the church. His 
talents, as a preacher, were regarded by many as superior ; 
and at death he left a large circle of friends. 



CHAPTER XVII. 

Ix January, 1774, Mr. Rankin being in Philadelphia, 
remarks, I never felt the weather so intensely cold. The 
Delaware was frozen over, and the Jersey people came over 
on the ice to market. Such a strano;e sic^ht I never beheld 
before." American weather, as well as American scenery, 
was new and surprising to him. Soon after he went to New 
York. He returned to Philadelphia, and held Conference. 

May 25, 1774, the second Conference began in Phila- 
delphia, and lasted three days. The Minutes show ten cir- 
cuits, and eighteen preachers to serve them. Mr. Asbury 
was stationed in New York ; at Trenton, N. J., W. Watters ; 
on Greenwich, N. J., Philip Ebert; Philadelphia, Mr. Rankin; 



120 



RISE OF METHODISM 



[1774 



Chester, Pa., Daniel RufF and Joseph Yearbry ; Kent, Md., 
Abraham Whitworth ; Baltimore Circuit, George Shadford, 
Eflward Drumgole, Richard Webster, and Robert Lindsay; 
Frederick Circuit, Philip Gatch and William Duke ; Norfolk, 
John King; Brunswick, Va., Robert Williams, John Wade, 
Isaac Rollin, and Samuel Spragg. 

The preceding year had been one of prosperity : and, as 
the fruit of ministerial labor, there was an increase of forty- 
two in New York ; in New Jersey, fifty-seven ; in Pennsyl- 
vania, sixty ; in Maryland, five hundred and sixty-three ; 
and in Virginia, two hundred and ninety-one. Maryland 
had more than doubled its number, and Virginia had nearly 
trebled its members. The increase was nine hundred and 
thirteen, and the whole number was two thousand and 
seventy-three. 

The work in Jersey was divided into two circuits ; and 
Chester, in Pa., Kent and Frederick, in Md., and Bruns- 
wick, in Va., appear on the Minutes as new circuits. 

Mr. iVsbury labored in New York for six months, and then 
spent three months in Philadelphia. 

Mr. Watters, in May of this year, for the first time, 
attended Conference in Philadelphia ; and for the first time 
preached in St. George's, before a Conference of preachers. 
He was appointed to Trenton Circuit, where he labored use- 
fully this year, with the exception of one quarter, when he 
changed with Daniel RufF, and preached on Chester Circuit. 
While here, he was useful in healing a division in the young 
society in Goshen, Chester county. Abraham Rollin, from 
Patapsco Neck, in Maryland, w^ho had a wish to be a travelling 
preacher, but, on account of his extreme roughness and rant- 
ing, could not obtain the sanction of the Methodists, in the 
summer of this year came into Chester Circuit, and, having 
made a party in this society, endeavored to settle himself 
upon them as their minister. lie had influenced some of the 
most wealthy of the society — George Smith, in particular. 
They were holding their secret meetings to carry out their 
plan. Mrs. Smith had had a dream, in which she saw Mr. 
Watters, before her eyes beheld him, as one sent to deliver 
them from imposition ; and, as soon as she saw him, she 
recognised him as the person she had seen in her dream. 
The result was, A. R. was dismissed, and Mr. Smith, his 
wife, and two daughters, with the rest that had broken off 
from the Valley or Grove society, returned to it. 

Mr. Philip Ebert was, most probably, from the Western 
Shore of Maryland. He set out to travel, as a preacher, in 



1774.] 



IN AMERICA. 



121 



1773, at which time Mr. Asbury expressed his 'doubt of his 
call to the work. In 1774 he was appointed to Greenwich, 

. J. After Mr. Whitworth's defection, he went into Jersey 
and converted Ebert to Universalism, and the Methodists 
dismissed him ; both were expelled in 1774. 

Mr. Daniel Ruff was a native of Harford county, Md., and 
lived not far from Havre-de-Grace. He was brought to God 
in the o-reat reformation that was pro^ressino: in that reo-ion 
in 1771. In 1772 his house was a preaching place; and in 
1773 he began to exhort his neighbors to Flee from the 
wrath to come," and turned many of them to the Saviour. 
Of his usefulness, Mr. Asbury thus speaks : Honest simple 
Daniel Ruff has been made a great blessing to these people. 
Such is the wisdom and power of God that he has wrought 
marvellously by this plain man, that no flesh may glory in 
his presence." He was received on trial in 1774, and sta- 
tioned on Chester Circuit ; a part of the jesiV he labored in 
Jersey. 

Chester Circuit had been growing up since 1769. It em- 
braced all the preaching places that the Methodists then had 
in Delaware state, and in Chester county. The better half 
of it lay in the upper end of New Castle county, including 
the towns of Xew Castle and Wilmington, the appointment 
now called Bethel, above Wilmington, Mr. Isaac Hersey's, 
now represented at Salem Church, Newport, Christiana vil- 
lage, Mt. Pleasant, and Red Clay Creek. In Chester county 
(Avhich, up to 1789, included Delaware county) there were 
appointments for preaching in Marlborough, at Thomas 
Ellis's, at Woodward's, on the Brandywine, west of West- 
chester, at Samuel Hooper's, probably in Goshen, and in the 
course of the year, in Uwchlan and Coventry. 

The preachers, in passing from Philadelphia to Delaware 
and Maryland, frequently preached in Old Chester. Most 
likely. Captain Webb was the first ; after him, Messrs. Board- 
man and Pilmoor. Mr. Asbury first preached in this town 
in 1772, in the court-house, to one of the wildest-looking 
c on o;re orations he had seen in America, havino- the Church 
minister, and many Quakers, to hear him." Mrs. Y^ithey — 
who kept one of the best houses of entertainment on the 
continent — was awakened to a sense of her need of a Saviour 
the first time he ofiiciated in her house in family prayer, 
which was on this occasion. From this time she considered 
herself a Methodist, and gladly received the preachers. 
Through her efforts a small class was raised up in Old 
Chester, about 1800 : but it was dissolved again : for, though 



122 



RISE OF METHODISM 



[1774. 



the people were fond of Methodist preaching, in the beginning 
they did not like to be Methodist ; and Methodism was not 
permanently established in this town until about 1830. Mrs. 
Withey's experience was chequered by doubts and happy con- 
fidence. She slept in Jesus in 1810, and Bishop Asbury 
preached her funeral sermon. 

The appointments in the upper end of New Castle county, 
were mostly made by Captain Webb and John King in 1769 
and in 1770. At this time there were societies at New 
Castle, Wilmington, and Isaac Hersey's. It was some years 
before Methodism was established at Christiana Village, and 
at New Port. At the latter place, at one time, the itinerants 
had their accommodations in the houses of people of color, 
and were glad to find even there a clean bed to rest upon. 
This was one of the shades of itinerancy in by-gone days. 
The appointments at Mount Pleasant and at Red Clay Creek 
did not succeed. 

The preaching places in Chester county had been made 
chiefl}' by Isaac Rollins and Mr. Webster. In this year a 
society was formed in Goshen. This was afterwards called 
the ''Valley Meeting," and now it is known as the Grove. 
This is the oldest society in Chester county, having continued 
from its first formation, while several that once were, have 
ceased to exist. When this society was formed, some of the 
landholders of the region belonged to it ; this gave it perma- 
nency. Mr. George Hoffman was said to be the first Metho- 
dist in Chester county. He joined under Richard Webster, 
was a Methodist fifty-five years, and died, enjoying the hope 
of glory, in his ninety-second year.* 

Mr. George Smith was a man of considerable estate. Mr. 
Daniel Meredith also belonged here. Some of their descend- 

^ A Terj racy anecdote is preserved in relation to Brother Hoffman, 
and was communicated to us by Dr. A., a Methodist, who often saw 
Mr. Hoffman. Soon after he became happy in religion, it seems he 
was, on a certain occasion, engaged in closet devotion, and had such 
thoughts and feelings of heaven as every Christian loves to have. 
Just then he heard a C|uick striking over his head, and a voice which 
seemed to say " Yarech ! Yarech ! Y^arecli I which is something like 
the German name for George, which was his Christian name. He sup- 
posed himself to be called, and concluded that an angel had come down 
to invite him to heaven. Feeling no hesitancy in exchanging a worse 
for a better world, he replied, " 1 will go with you as soon as I put on 
my new buckskin breeches." In haste he put on his Sunday go-to- 
heaven apparel ; going out into his yard, and looking up to see the 
Celestial Messenger, to his great disappointment, instead of an angel, 
lie saw a wood-pecker on his house. This anecdote was quite current 
among the old Methodists of Chester county. 



1774.] 



IN AMERICA. 



123 



ants are still found among the Metliodists in the same 
neighborhood. After worshipping for a few years in a school- 
house, they erected the Old Stone Chapel in 1783. 

Mrs. Rebecca Grace at Coventry, who had been a disciple 
of Mr. Whitefield, but was convinced by reading Mr. Wes- 
ley's sermon on ''Falling from Grace," when she became a 
fast friend of the Methodists, receiving, and comfortably 
entertaining the preachers from 177-i to the time of her 
death in 1800, at which time she was eighty-two years old. 
She was the founder of Methodism at Coventry. Her 
daughter Mrs. Potts, and her granddaughters Miss Martha 
Potts, afterwards the wife of the Rev. Thomas Haskins, aud 
Miss Henrietta, subsequently the wife of the Rev. Isaac 
J ames, were early Methodists. The Coventry society is second 
in point of age in Chester county, following the Grove. 

Mr. Asbury often visited Coventry. On one occasion he 
wrote in his journal, Ah I where are mj sisters Richards, 
Yanleer, Potts, Rutter, Patrick, ^orth, and Grace ! at rest 
in Jesus ; and I am left to pain and toil ; courage, my soul — 
we shall overtake them when we are done I" 

When the Methodist chapel was built in this village in 
1813, the plan was furnished by Mr. Asbury — and it was 
called ''Grace Church," in honor of Mrs. Grace. Sister 
Stephens, aged about eighty years, is the only one now living 
that belonged to the first class at Coventry. For the last 
age the family of Mr. George Christman has been the chief 
family of Methodists at this place. 

About this time, 1774, the preachers made an appointment 
in Uwchlan, where a society was raised up, near the Little 
Eagle, where Benson's Chapel was built in 1781. This meet- 
ing was the parent of Batten's or Hopewell Church ; the 
offspring lives, but the parent is no more. There was another 
pireaching place at Mr. Preston's at Unionville ; after some 
years this ceased, but of late years it has been revived, and 
a church built. 

The following account of Colonel Caleb Xorth, the last 
field ofiBcer of the Pennsylvania line ; and who, it seems, 
was a native of Coventry, and one of the first race of }>Ietho(l- 
ists there, written by the Rev. John Kennaday, D.D., is in- 
serted without apology : — 

" He was born in Chester county, Pa., July 15, 1753. He 
early commenced business, as a merchant, in the town of 
Coventry, where he continued until the commencement of 
the war determined him to devote himself to the service of 
his country. To prepare himself for usefulness he hired 



124 



RISE OF METHODIiiM 



[1774. 



a British deserter to teach him the manual exercise. Hav- 
ing been elected a captain, and having all his men in 
perfect uniform, and in a state of readiness for service, his 
zeal led him to offer himself for a company in the conti- 
nental establishment. His services were readily accepted, 
and he was selected by Col. Anthony Wayne as an officer 
to be attached to his regiment, in which he continued until 
the close of the campaign of 1776. In the February fol- 
lowino: he was in an eno-aofement on the banks of the Raritan, 
where he was much exposed, being the only officer on horse- 
back, and the enemy numbering three to one. 

" We next find him in the battle of Brandywine. Here 
a particular fi^iend of his, Major Lewis Bush, a gentleman 
bred to the law, received a mortal wound near the side of 
Col. North, who had him immediately remounted; but he 
soon fell from loss of blood, and expired. As they re- 
treated, they bore his body upon a horse, and buried him 
next morning, on their way to Philadelphia. After remain- 
ing some time in the neighborhood of Germantown, the 
army recrossed the Schuylkill. General Washington drew 
oif the troops to the Yellow Springs; Wayne's brigade, 
being in the rear, was ordered to watch the enemy, who was 
still moving toward the Schuylkill. On the second day 
Wayne halted on a ridge, south of the Paoli tavern, on the 
Lancaster road, where they remained until the third night, 
when, about 10 o'clock, the outposts failing in their duty, 
they were surprised, and thrown into confusion. A retreat 
"was effected. Gen. Wayne and Col. North covering the 
retreat with Captain Stout's command. The next morning, 
after they had breakfasted together, General Wayne ordered 
Col. North to return to the field of battle, to count the dead, 
and procure some of the inhabitants to aid in burying theui, 
which service was performed almost in sight of the enemy. 

" His next scene of action was the battle of Germantown, 
where his post was one of much exposure, and requii-ing 
great activity; after w^hich he w^as with Washington at the 
Valley Forge, where their winter sufferings were extreme. 
In the winter of 1778-9 he was ordered by General Wash- 
ington, with a detachment of 250 men, to Monmouth county, 
New Jersey, w^here he secured provisions for the p^rray, suf- 
fering much at Bound Brook; and had an engagement at 
Long Branch, in which his success and conduct were such as 
to receive a letter of warm approval from Gen. Washington, 
which letter is now before me. 

''Being in Gen. Wayne's brigade at the battle of Mon- 



1771.] 



IN AMERICA. 



125 



mouth, he was marching up the hill from -which they were 
driving the enemy by a charge, when Major Bumur, of 
Philadelphia, fell from his horse slain, and Col. Henry 
Miller had two horses killed under him. These officers were 
on each side of Col. North in the charge. He remained in 
the service until the close of the war ; the latter part of the 
time under Gen. Lincoln. Although in so many engage- 
ments,- and so greatly exposed, yet he never received a 
wound. 

" Upon the restoration of peace he returned to his native 
county, and recommenced business. Here he professed the 
religion of Jesus Christ, and became a memxber of the M. E. 
Church, though at what precise time I am unable to say. 
Subsequently he removed to Philadelphia, where his hospi- 
table mansion was well known to Bishop Asbury, and the 
Methodist clergy of that day. 

''In this city he enjoyed universal respect; a proof of 
which was given in his being elected several years a mem- 
ber of the select council, and subsequently high sheriff of 
the county. For many years he was president of the 
Society of Cincinnati, which oflSce he held at the time of 
his death. 

" Nor was Col. North less distinguished in his devotion to 
the cause of religion. His attachment to Methodism was 
ardent, deep, and constant. He was the active agent in 
purchasing in 1802 part of the Academy built by Ptcv. 
George Whitefield, in which the Union M. E. Church so 
long worshipped, and on which site their present edifice is 
reared, forming in itself a beautiful structure, and giving 
evidence that the zeal of confiding predecessors may be 
fully sustained by those upon whom responsibility may sub- 
sequently rest. 

"Between him and Rev. Thos. Haskins the 'Chartered 
Fund of the M. E. Church' originated ; and from its com- 
mencement until his death he was one of its board of 
trustees. 

" Col. North's piety was remarkably even, as a subject of 
experience, and strikingly exemplary as developed to others. 
In his 88th year of pilgrimage, he died at his recent resi- 
dence, Coventry, Chester county, November 7, 1840. His 
death was calm, his faith firm, and God suflBcient. In the 
midst of a numerous, weeping, and affectionate family, he 
closed his fulness of years, not leaving an enemy." 



11* 



126 



RISE OF METHODISM 



[177-1. 



CHAPTER XYIII. 

Kent Circuit, the first formed on the Peninsula, appears 
on the Minutes in 1774. It had been some four years grow- 
ing up, from the time that Mr. Strawbridge preached the first 
Methodist sermon at Mr. John Handle's, in Werton, that was 
preached on the Eastern Shore of Maryland. The next 
appointments established after Werton were those on Bo- 
hemia Manor, at Mr. Hersey's, and at the school-house near 
Messrs. Ephraim and Robert Thompson's. The fourth was 
at Mr. Hinson's. The fifth at Georgetown Cross Roads. 
Afterwards, Mr. Gibbs' and the Still Pond appointment. 
Thus far had the Methodists gone on this Shore up to Sep- 
tember, 1773. Isaac Rollin, sent by Mr. Asbury in Decem.- 
ber, 1772, had been a good deal with them, and some of them 
were tired of his philippics. In November, 1773, Mr. William 
Watters came to Kent. In him the people saw a serious dig- 
nity, and sweetness of spirit combined with zeal, that wet e 
every way agreeable to them, and the work prospered. It 
was in the form of a two weeks circuit, supplied by one 
preacher. Mr. Watters made some new appointments for 
preaching in Kent. Among those established about this 
time we may mention one at Newtown Chester, the original 
name of Chestertown ; another at Mr. Solomon Simmons, 
near the head of Sassafras. Afterwards, there were appoint- 
ments in Quaker Neck, and on Easterly Neck Island. Also, 
one in Cecil county, in Sassafras Neck, known by the name 
of Johntown. We have also seen that Mr. Watters made an 
appointment at Mr. John Fogwell's in 1773, who lived a mile 
or two south of Sudlersviile, in Queen Anne's county. By 
this time, we may suppose, there were other appointments in 
the county, especially the one which has long been known as 
"Dudley's," near Sudlersviile. This stand was occupied as 
early as 1774; and it is likely that a society was formed this 
year, which has continued ever since. 

During this year, the first Methodist chapel on the Penin- 
sula was erected, called " Kent Meeting-House." Just when 
the timbers were prepared for raising the house, some wicked 
persons, out of hatred to the cause, came by night and cut 
up a part of the frame, and carried it some distance and 
burned it. This act of malevolence did not stop the work ; 
the friends of the cause rallied, and the house was set up. 



I7T4.] 



IX AMERICA. 



127 



It has been called Hinson's Chapel." At this chapel 
rests the dust of John Smith, the first itinerant that came 
into the work from Kent county, Md. Here, also, sleep 
the remains of the Christian philosopher, William Gill, Tvho 
with his finojers closed his o^Yn eyes as he was sinkino; into 
the long sleep of the grave ; and were it said that he, while 
yet able, preached his own funeral, we should receive it as 
characteristic of this man, who was so fully freed from the 
fear of death. 

It would seem that the first society in Kent was formed in 
the beofinnincr of 1773, and that it was in the neio;hborhood 
of the present Hinson's Chapel ; nor does it appear that 
there was more than one society at this time in the county. 
There were a number of preaching places, such as Messrs. 
Handle's, Gibbs', Hinson's, Howard's in Still Pond, and 
Dixon's, at Georgetown Cross Roads : Mr. Kennard, also, 
received the preachers. It was not long before societies 
were raised up in Werton, Still Pond, and Georgetown Cross 
Roads. 

At Mr. Hinson's, Mr. Asbury notices a curiosity — " A 
I'.ttle woman without hands or feet ; yet she could walk, card, 
spin, sew, and knit ; and her heart rejoiced in God her Sa- 
viour." While God was remembering mercy to the penitent, 
he was also making himself known in wrath. A certain 
" W. F., who had threatened to stone a Methodist preacher, 
was suddenly called to eternity." Others, who had grieved 
the Spirit of God, and cast off conviction for sin, died in 
darkness, speaking evil of the ways of God. 

This is a world of contest, in which the stronger displace 
the weaker. Light and darkness appear to be contending 
for the throne of this world ; and each alternately sits upon 
it : soon as the gates of the west close upon the rays of the 
orb of day, ebon night is on the throne, spreading its raven 
wings over the hemisphere. Heat and cold are contending, 
and each in turn prevailing. The contest in the material 
world, carried on by physical agency, is very like the strife 
of the moral world, kept up by invisible spirit-agency. It 
should not surprise, much less be a stumbling-block to any 
one, when those who profess religion backslide ; since the 
original parents of mankind fell from holiness into sin, — 
since Saul, on whom " The spirit of God came, and he pro- 
phesied;" and, ''God gave him another heart," complained 
in the end, " God is departed from me, and answereth me no 
more." Out of the twelve that Jesus selected for apostles, 
one 7ras a traitor : •' Have not I chosen you twelve, and one 



128 



PtISS OF METHODISM 



[1774. 



of you is a devil?" If every twelfth minister of the Gospel 
should turn away from the Saviour, it would be the same 
proper tionably, to that which took place in His own day. 
Having brought to notice several Methodist preachers who 
gave evidence of their faithfulness unto death, marvel not 
because we bring to view those whose hearts turned aside 
like the deceitful bow. 

Mr. Abraham Whitworth was an Englishman ; and tra- 
velled and preached in Jersey in the summer and fall of 1772, 
where his labor was owned in awakening sinners out of their 
spiritual sleep. It was under him, as we have said, that 
Mr. Abbott was brought to reflection ; and the second time 
that he heard him, he was deeply convicted, and the deep 
of his heart broken up. The Conference of 1773 received 
Mr. Whitworth, and appointed him to labor, under Mr. 
Asbury, on Baltimore circuit, which included the Eastern, as 
well as the Western Shore of Maryland. In their quarterly 
meeting arrangements, it was divided in three circuits, and 
so appears on the minutes of 1774, Frederick, Kent, and 
Baltimore. The first half of 1773 he labored on the 
Western, and the latter part, on the Eastern Shore. He was 
returned, at the Conference of 1774, to Kent circuit. 

While Whitworth was on this circuit, which extended into 
Queen Anne's county, he had the rencontre with Parson 
Cain, an account of which follows : — 

"In 1774, Abraham Whitworth was stationed on Kent 
circuit, and w^hen he reached that part of his circuit which 
lay in Queen Anne's, he was met by parson Cain, who took 
exceptions to his discourse, because the knowledge of sin 
forgiven had been insisted upon. Mr. Cain informed the 
people that he had spent so many years in such an academy 
— so many years in such a college — had studied divinity so 
many years — had been preaching the Gospel so many years — 
and he knew nothing of his sins being forgiven, or of his 
being converted. That the stranger was a young man 
without college education, and should not be suffered to 
preach. To this Mr. Whitworth replied : The parson has 
given you a detail of his great learning, and has tried to 
make out that learning is the only thing that prepares a man 
to preach the Gospel. As for himself, he could not boast 
of his learning, but was of the opinion that no man was fit 
to preach the Gospel unless he was converted, and knew that 
God had called him to the work ; and proposed that the 
parson should choose him a text from which he would imme- 
diately preach ; and, afterwards, he would give the parson a 



1774.] IN AMERICA. 129 

text from which he should at once preach, and the congrega- 
tion should judge which was the better qualified to preach, 
the parson by his learning, or he by the grace of God. 
The proposition was popular, and took with the assembly; 
the parson, however, excused himself by saying it was late 
in the day, and left Mr. Whitworth occupying the vantage 
in the judgment of the assembly." 

Whitworth had scarcely spent two months on the circuit 
before he fell into sin, and was expelled from the connection. 
It appears that Mr. Abbott, to whom God frequently spoke 
by dreams, was premonished of his fall. He says, " I thought 
I saw, in a dream, the preacher under whom I was awakened, 
drunk, and playing cards, with his garments all defiled with 
dirt. When I awoke I was glad to find it a dream, although 
I felt some uneasiness on his account. In about three weeks 
after, I heard that the poor unfortunate preacher had fallen 
into sundry gross sins, and was expelled from the Methodist 
connection." The news of his fall reached Mr. Asbury, and 
caused him to remark, " Alas ! for that man, he has been 
useful, but was puffed up, and so fell into the snare of the 
devil." 

The first time that Mr. Asbury saw and heard Mr. Abbott 
was in 1781, when he observed, " Here, I find, remains the 
fruit of the labor of that (now) miserable man A. Whitworth; 
I fear he died a backslider." He was the first Methodist 
preacher that brought disgrace upon the cause in America. 
From the description of the effect of his preaching, as given 
by Mr. Abbott, and others, he was a powerful preacher, and 
qualified to be useful while his heart and life were right. 

There are those who can see nothing but absolute weak- 
ness in the false and fatal steps of professors of religion. 
Did they generally fall by trifling causes and slight tempta- 
tions, it might so appear, but this is not the fact. True 
repentance leaves such dislike to sin in those who have 
experienced the love of God, that it requires the well-circum- 
stanced sin — some powerful temptation addressed to the 
strongest propensities of fallen nature — to accomplish it. We 
are at a loss to say which most appears, strength or weak- 
ness, when the exclamation, " How are the mighty fallen," 
is made : since it requires the strongest efforts of Satan to 
effect it. 

The last that was known of Abraham Whitworth by the 
old Methodists, was, that he joined the British, army to fight 
against the colonists ; and it was generally supposed by 
them, that he was killed in' some engagement. 



130 



RISE OF METHODISM 



[1774. 



CHAPTER XIX. 

From the Conference of 1774 Mr. Shadford went to the 
Baltimore Circuit to labor. As he was about leaving Phila- 
delphia, the following very remarkable incident occurred: — 

" When I went to the inn where my horse was, as I entered 
the yard I observed a man fixing his eyes upon me, and 
looking earnestly until he seemed to blush with shame. At 
length he came up to me and said, ' Sir, I saw you in a 
dream last night. AVhen I saw your back as you came 

^ The Bible records many dreams, that God in His providence gave 
to His people under former dispensations. He declared that He would 
*' speak to His prophets in a dream and again that " God speaks in 
a dream, though man perceives it not/^ The moral Governor of this 
world speaks to mankind in every age. We have already brought to 
view several that seem to be strongly marked with Divine origin. We 
will give another that is connected with the introduction of Methodism 
into New England by the Rev. Jesse Lee. Mrs. Eisley, Mrs. Wells, 
and Ruth Hall — three women constituted the first society that he 
formed there. Mrs. Risley came from Egg Harbor, in New Jersey, 
where the Lord was working through the instrumentality of the Method- 
ists, to Fairfield, Connecticut. She and some of her well disposed 
female friends agreed to pray that the Lord would send faithful 
laborers into that part of His vine^^ard. Not long afterwards Mrs. 
Mary Wells dreamed that she saw a large man coming towards her 
with four companies gathering from the east, west, north, and south. 
She asked the stranger what these great companies meant. He 
answered "The glorious day is just at hand.^^ She awoke with these 
words in her mind, " Be not forgetful to entertain strangers, for 
thereby some have entertained angels unawares.'^ In the morning 
while pondering on the dream and its import, her neighbor came in 
and informed her that a stranger — a minister of the Gospel — was at her 
house, and that he was the happiest man she ever saw. Mrs. Weils 
went home with her to see the man — when lo, it was the same person 
she had seen in her dream ! It was Jesse Lee. 

All dreams may be reduced to two classes. First, such as arise from 
human experience — from what the mind has been exercised upon 
during the past — what the individual has seen, heard, conversed about, 
and been engaged in, whether of pleasure or profit — diseases of the 
body, &c. The mind in its nightly reveries reacts the past, and the 
soul is agitated with illusive pleasure and disappointment. Such 
dreams are often imperfect — make a faint impression on the mind ; 
and sometimes are so broken that they cannot be related. This class 
of dreams are much the most numerous. The second class of dreams 
do not arise from human experience ; but from superhuman agency. 
Some of these are supposed to come from Satan, supplying thoughts 
and resolves that are opposed to truth and righteousness — thereby fitting 
men for his service. Other dreams of this class come from God, and 
maybe known by their impressing holy purposes and resolves; and 



1774.] 



IN AMERICA. 



131 



into the yard, I thought it was you ; but now that I see your 
face, I am sure you are the person. I have been wandering 
up and down this morning until now, seeking you.' ' Saw 
me in a dream!' said I. 'What do you mean?' He said, 
' Sir, I did, I am sure I did. And yet I never saw you with 
my bodily eyes before. Yesterday afternoon I went as far 
as the Schuylkill river, intending to cross it ; but became 
very uneasy and could not go over. I returned to this place, 
and last night in my sleep I saw you stand before me, when 
a person from another world bade me seek for you until I 
found you, and said you would tell me what I must do to be 
saved. He said that one mark by which I might know you 
was, that you preached in the streets and lanes of the city.' 
He next asked, 'Pray, sir, are not you a minister?' I said, 
' Yes, I am a preacher of the gospel ; and it is true that I 
preach in the streets and lanes of the city, which no other 
preacher in Philadelphia does. I also preach every Sunday 
morning at nine o'clock in New Market. I asked him to step 
across the way into a friend's house, when I asked him ' from 
whence he came — if he had a family- — where he was going — 
and if his wife knew where he was?' He said ' He was from 
Jersey, and had a wife and children — did not know^ where 
he was going, and that his wife did not know where he was ; 
and that he had been very unhappy for six months, and 

the use of such means as lead to the happiness of man and the glory 
of God. AVhile this class of dreams are fewer in number they are 
more perfect — the imagery of them is often new and makes a lasting 
impression upon the soul. A renowned author has said — " There is 
often as much superstition in disregarding, as in attending to dreams;'^ 
but, how are persons, when the senses are closed, when the eye sees 
not, the ear hears not the voice of the thunder, and when the sleeper 
forgets his sickness and pain ; made to see persons and things that 
they never saw before, so that they are able to identify them after- 
wards : the question is plainly this : " How are the images of such 
persons and things impressed upon the soul when the senses, the 
ordinary medium of ideas, are locked in sleep We may have an 
answer to this question if -we are ready to receive. the views of a certain 
author — " That the soul has its senses analogous to those of the body ; 
and, that it can, without injury to it, leave it for a short time and go 
with lightning-speed under the guidance of some ministering spirit 
that shows it these objects. In this way Mrs. Deveau could receive 
a correct idea of the appearance of Mr. Pilmoor, Mrs. Smith of 
Mr. Watters, Mr. Shadford of the ship and wharf at Peel, and the 
Jerseyman what sort of a looking man Mr. Shadford was, and Mrs. 
Wells was enabled to identify Mr. Lee : to have a correct idea of the 
appearance of any one includes height, thickness, form of the features, 
as well as the body, expression of countenance, and the apparel, &c. 
Reader, if you have a better theory by which to account for these 
mysterious dreams, which good people say they have had, impart it. 



132 



RISE OF METHODISM 



[1774. 



could not rest any longer without coming to Pliiladelpliia.' 
I advised him to return to his wife and children and take 
care of them ; ' and as you say you are very unhappy, the 
thing you want is religion — the love of God and all man- 
kind — righteousness, peace, and joy in the Holy Ghost. 
When this takes possession of your heart, so as to destroy 
your evil tempers, and root out the love of the world and 
unbelief, then you will be happy. In order to obtain this 
you must forsake all your sins, and believe in the Lord Jesus 
Christ with all your heart. When you return to the Jerseys, 
go to hear the Methodist preachers constantly, and pray to 
God to bless the word, and if you heartily embrace it you 
will become a happy man.' While I was exhorting him the 
tears ran plentifully from his eyes. We then all kneeled 
down to pray ; and I was enabled to plead and intercede 
w^ith much earnestness for his soul, and to commend them 
all to God. When we arose from our knees I shook his 
hand ; he wept much and had a broken heart, and did not 
know how to part with me. He then set out for his home in 
Jersey, and I for Maryland, and I saw him no more, but I 
trust I shall meet him in heaven. I remark here that God 
sometimes steps out of the common way of his providence to 
help some poor ignorant persons, who have a degree of his 
fear, and want to serve him but know not how. When such 
persons pray sincerely to the Lord, he will direct them by 
his providence to some person or book — to some means by 
which they may be instructed and brought to the knowledge 
of the truth." 

It would increase the interest of the above account if the 
name of the individual had been given by Mr. Shadford. 

Soon after Mr. Shadford reached Baltimore, where he was 
sent to labor, a young man came for him to go four miles in 
the country, to his father's, to see his poor distressed brother 
that was chained in bed in deep despair — apparently raging 
mad. When Mr. S. reached the house he was soon convinced 
that all that the young man needed was the Saviour of sin- 
ners ; he opened up the plan of salvation to him. The young 
man laid hold of the name of Jesus Christ, and said he 
would call on hira as long as he lived. The young man was 
unchained, and it was not long before the Redeemer freed 
him from the fetters of unbelief and guilt, and he soon began 
to exhort sinners to embrace the Saviour ; he became a 
travelling preacher, and was remarkably successful in winning 
souls. 

We are led to conclude that Joseph Cromwell was the 



1774.] 



IN AMEEICA. 



133 



Tomig man described above. He entered the itinerancy in 
1777, and -svas stationed this year on the Kent Circuit. Mr. 
Shadford says, " I followed him on Kent Circuit, and believe 
he had been instrumental in awakening a hundred sinners." 
Mr. S. spent the winter of 1777 and 1778 in Kent, just 
before he returned to England. 

Mr. Richard Webster, of Harford county, Maryland, was 
among the first that embraced religion when the Methodist 
preachers first came into his neighborhood : he became a 
Methodist in 1768. As early as 1770 his house became a 
place for them to preach at. Soon after he became a public 
speaker among them. In the latter end of 1772, when Mr. 
Asbury first had charge of the work in Maryland, he ap- 
pointed Mr. Webster and Isaac Rollin to labor under John 
King on the Eastern Shore of Maryland, in Kent and Cecil 
counties. He continued to preach under the direction of the 
travelling preachers until 1774, when we find him stationed 
in Baltimore Circuit. 

Mr. Robert Lindsay, of Ireland, was also with Mr. Shad- 
ford this year on the Baltimore Circuit. He continued in 
the work in this country until 1777, when he went to Europe, 
where he travelled and preached among the Methodists until 
the year 1788. 

Mr. Edward Drumgole was a native of Ireland, near the 
town of Sligo, where he became acquainted with the Method- 
ists in the beginning of the year 1770. He had been 
raised a Papist, but as soon as he heard the followers of Mr. 
Wesley preach he was convinced of the necessity of religion, 
and began to read his Bible — joined society, — and resolved 
to read his recantation publicly in the church, which procured 
him the displeasure of some of his relations. 

In May 1770 he sailed for America, and landed in Balti- 
more, from whence he went to Fredericktown. Having a 
letter directed to Mr. Strawbridge, in the fall of this year 
he heard him preach, and importuned him to come to Fred- 
ericktown that he might hear the truth and be saved. One 
Sunday evening while he was praying in great distress of 
soul, the Lord visited him with his salvation. In 1773 he 
began to preach. In the beginning of 1774 he was employed 
as a travelling preacher on Frederick Circuit and at the 
Conference of 1774 he was stationed on Baltimore Circuit. 
He was regarded as beloncrino!; to the travellino- connection 
until 1786, when he desisted. His labors were confined 
chiefly to Virginia (where he settled near North Carolina, 
probably in Brunswick county), and in North Carolina. 



134 



RISE OF 3IETH0DISM 



[1774. 



After he located, he continued to be a faithful and much 
respected preacher. In 1815 Mr. Asbury ordained him an 
Elder, at which time he must have been nearly seventy years 
old. He then had two sons, Edward and Thomas, that were 
local Deacons in the M. E. Church. 

General Drumgole, late a member of Congress, was also 
his son, and was said to be one of the most eloquent speakers 
in that body ; and he possessed considerable character as a 
statesman. It would be gratifying if evidence induced the 
belief that he was as religious in heart and in life as his 
father, and as most of his father's family were. 

Mr. Rankin, after spending six months in Philadelphia and 
Jersey, in the fall of this year made a second visit to Mary- 
land, where he held one or two quarterly meetings. Brother 
Williams had come (nearly two hundred miles) from Virginia 
to be present at these meetings. Messrs. Shadford, Webster, 
and Duke were also present. Mr. Rmkin says: "In the 
love-feast the power of the Lord descended in such a manner 
as I had never seen since my landing in Philadelphia. All 
the preachers were so overcome that they could scarcely 
address the people. When any of the people stood up to 
speak, they were so overwhelmed that they were obliged to 
sit down and let silence speak His praise. This meeting 
was at Henry Watters' ; it lasted three hours ; the people 
scarcely knew how to part asunder." 



CHAPTER XX. 

Frederick Circuit, the birth-place of American Method- 
ism, had been slowly growing up from the beginning of Mr. 
Strawbridge's ministry there, about 1760, and first appears 
under this name in 1774. At this time Frederick county, 
from which the circuit took its name, embraced the counties 
of Montgomery, Washington, Allegheny, and Carroll. This 
circuit covered all the ground that the Methodists then culti- 
vated in this, and in Fairfax county, Virginia. For several 
years it was a frontier circuit, and the preachers who travelled 
it were in the back woods. 

Without being able to give a minute enumeration of all the 
appointments that were on this circuit at this time, we can 
only mention Pipe Creek, Fredericktown, Westminster, Dur- 
bin's, Saxon's, Seneca, Sugarloaf, Rocky Creek, Georgetown, 



1774.] 



IN AMERICA. 



135 



and Adams. In this year preaching was introduced into 
Alexandria, on the Potomac, and a society formed, consist- 
ing of twelve persons, one of whom was John Littlejohn, a 
man of superior abilities, and who was afterwards an eloquent 
preacher, and will be further noticed under the year 1777. 

Frederick county has been represented as the most wealthy 
county in Maryland, on account of the goodness of the soil. 
It was settled chiefly by the Germans, and on that account 
the progress of Methodism was slow there. As a proof, after 
the preachers had labored and nursed Methodism in Freder- 
icktown, now Frederick City, for more than thirty years, 
they had only about thirty members. Preaching was first 
established in this town in 1770, and in 1801 the first small 
Methodist chapel was built in it. 

In 1776 the appointments in Fairfax county were embraced 
in Fairfax Circuit, which reduced the size of Frederick 
Circuit ; and in 1788 it was further reduced by the formation 
of Montgomery Circuit. 

Mr. Gatch says, "I went to Philadelphia, where Conference 
commenced on the 25th of May, 1774. At that Conference 
five preachers were taken into full connection — ^Yilliam Wat- 
ters, Abraham Whitworth, Joseph Gerburg, Philip Ebert. and 
Philip Gatch. Joseph Gerburg, Philip Ebert, and Philip 
Gatch, and eight others, were received on trial. These were 
trying times to, Methodist preachers. Some endured as see- 
ing Him who is invisible, by faith ; others left the field in the 
day of conflict. My appointment by the Conference was to 
Frederick Circuit, with William Duke, who was quite a youth, 
for six months. We found the circuit to be very laborious ; 
some of the rides were quite long, and only one hundred and 
seventy-five members in the society. Fredericktown and 
Georgetown were both in the circuit, but there were only a 
few members in each. Mr. Strawbridge and Mr. Owens 
lived in the bounds of this charge. We found among the 
few in society some steady, firm members, and in some places 
the prospects were encouraging. I had gone but a few 
rounds on the circuit when I received a letter from Mr. Shad- 
ford, directing me to gather up my clothes and books, and 
meet him at the quarterly meeting to be held in Baltimore. 
It immediately occurred to me that Whitworth had proved 
treacherous, and that the object was to send me to Kent 
Circuit. I accordingly met Mr. Shadford at the quarterly 
meeting. It was a time of the outpouring of the Spirit ; 
niy own soul was greatly refreshed. ]Mr. Shadford, at the 
interview, made a remark which was afterwards of service to 



136 



RISE OF METHODISM 



[1774. 



me. Said he, ' When addressing the people, always treat 
on those subjects that will aflect your own heart, and the 
feelings of the hearers will be sure to be affected/ I now 
learned that Whitworth had committed a grievous sin ; that 
his wickedness had been discovered immediately on his reach- 
ing his circuit ; and that he had fled, leaving his family behind, 
in consequence of which the circuit had been without preach- 
ing since Conference. So I was ordered to Kent Circuit to 
take the place of Whitworth. 

" This, under the circumstances, was a great trial to me, for 
he had given the enemies of Methodism great ground for 
reproach. But in the name of the Lord I proceeded. My 
first Sabbath appointment was at the very place where he had 
wounded the cause of Grod. I felt both weak and strong. 
There was assembled a very large congregation. Many be- 
haved quite disorderly, evincing an intention of treating the 
service with contempt. I had not the fortitude to reprove 
them, knowing the cause of their conduct. After I had 
closed my sermon, I made an appointment to preach at the 
same place in two weeks, and remarked that I was sorry they 
had been so long w^ithout preaching, and that I hoped they 
would not censure the Conference, for they had been imposed 
upon by a man unworthy, as he had proved himself to be, 
of their confidence ; that they disapproved of the man, and 
of all such conduct of which he had been guilty. But the 
Lord reigneth, and he often saith, ' Be still, and know that 
I am God.' In this instance he manifested his power in an 
extraordinary manner, in overruling the evil which we feared. 
The work of the Lord was greatly revived on this small 
circuit. Numbers were converted at the difi'erent appoint- 
ments; and in the neighborhood where the wound was inflict- 
ed, the work of God was the most powerful. The Most 
High can work as he pleases. His way is often in the whirl- 
wind. By request I had made an appointment out of the 
bounds of my circuit; and while I was preaching a man 
entered the door whose countenance excited my suspicion. 
He gradually approached toward me, and while I was making 
the closing prayer, he seized the chair posts at which I was 
kneeling, evidently intending to use it as a weapon with 
which to attack me ; but I took hold of the short post and 
prevented him from striking me. The contest now became 
violent, and he roared like a lion, while I was upon my knees 
reproving him in the language of St. Paul. But he was soon 
seized by persons in the congregation, and thrown with such 
energy out of the house that his coat was torn in the back 



1774.] 



IN AMERICA. 



137 



from top to bottom. While in the yard he raved like a demon, 
but I escaped without injury. 

"At this place, Philip Cox, who afterward became a useful 
preacher in the travelling connection, was caught in the 
gospel-net. Two young men who lived contiguous to my 
circuit, who had been on a tour to Virginia, attended Baptist 
meeting ; one of them had experienced religion, and the 
other was under conviction. They induced me to make an 
appointment in their neighborhood. The parish minister 
hearing of it, circulated through the parish his intention to 
meet and refute me. I heard of this the day before the 
appointment was to take place ; and I understood that he 
was a mighty man of war. I knew that I was weak, and 
that unless I was strengthened from on high I should fail. 
I went to God in prayer, and he brought to my mind the 
case of David with the lion, the bear, and with Goliah. I 
then gathered strength, and no longer dreaded the en- 
counter. 

" The minister met me in the yard, in Episcopal costume, 
and asked me if I was the person that was to preach there 
that day. I replied, 'I expect to do so.' He then asked 
me by what authority. I answered, ' By the authority 
which God gave me.' After a few words had passed be- 
tween us, he again asked by what authority I had come to 
preach in St. Luke's parish. I remarked that I was just 
then going to preach, and he might judge for himself; for 
the Scripture saith, 'He that is spiritual judgeth all things.' 
I stood upon a platform erected for the occasion, in an 
orchard. Parson Kain took his station quartering on my 
right. I took for my text, Ezekiel xviii. 27 : 'Again, when 
the wicked man turneth away from his wickedness that he 
hath committed, and doeth that which is lawful and right, 
he shall save his soul alive.' I concluded that this sen- 
tence, which is contained in the Church prayer-book, would 
not be taking him from home. I knew a great deal of the 
prayer-book by heart, and . took it with me through m.y 
sermon. Mr. Kain's countenance evinced an excited state 
of mind. When I had closed, he took the stand ; and on 
my handing him my Bible, he attempted to read the inter- 
view with Nicodemus — but he was so confused that he could 
not distinctly read it. From that passage he attempted to 
disprove the new birth, substituting in its stead water bap- 
tism. He exclaimed against extemporaneous prayer, urging 
the necessity of a written form. 

" When he had closed I again took the stand, read the same 
12 - 



138 



RISE OF METHODISM 



[1774. 



passage, and remarked that we could feel the effects of the 
wind upon our bodies, and see it on the trees, but the w^ind 
we could not see ; and I referred to my own experience, as 
having been baptized in infancy, but was not sensible of the 
regeneration influences of the Spirit till the time of my con- 
version ; that then it was sensibly felt. I met his objection 
to extemporary prayer by a few Scripture cases, such as 
when Peter was wrecking he did not go ashore to get a prayer- 
book, but cried out, 'Save, Lord, or I perish.' I then quit 
the stand to meet an appointment that afternoon, and the 
congregation followed, with the parson in the rear. When 
leaving, a man came to me and asked me to preach at his 
house, which was twenty miles from the orchard. These 
things are hid from the wise and prudent, and revealed unto 
babes. 

" One Sabbath, while I was preaching, there came up an 
awful storm. Some of the people ran out for fear the house 
would be blown over. I exhorted them to continue in the 
house, and look to God for safety. I hardly ever saw such 
a house of prayer. Two were converted during the storm, 
and our lives were spared. Salvation is of the Lord, and 
the pure in heart shall see him in his wonderful ways. I 
was called upon to visit a man who was nigh unto death. I 
was at a loss to know how to meet his case ; there appeared 
to be something mysterious in it. I left him as I found him ; 
but his case bore with such weight upon m.y mind that I 
visited him again, and dealt plainly with him. I told him 
plainly that I thought him unprepared for his change. The 
Lord sent it home to his heart. When I came round again, 
I found him happy in the love of God, and two weeks after I 
preached his funeral. 

" The societies on the circuit were much united, and there 
was a great door opened for the spread of the Gospel. When 
I left it, two preachers were sent on it. I attended Baltimore 
quarterly meeting, and from that I was sent into Frederick 
Circuit again. Here we had to labor hard as formerly. 
Some societies were lively and on the increase, but others 
were barren. One Saturday evening, as I was going to my 
Sabbath appointment, I had to pass by a tavern. As I 
approached I heard a noise, and concluded mischief was 
contemplated. It was dark, and I bore as far from the house 
as I could in the lane that enclosed the road; but they either 
heard or saw me, and I was pursued by two men on horse- 
back, who seized my horse by the bridle, and, turning me 
aboLit, led me back to the house, heaping upon me severe 



1774.] 



IN AMERICA. 



139 



threats, and laying on niy shoulders a heavy cudgel that was 
carried by one of them. After they got me back to the 
tavern, they ordered me to call for something to drink; but 
on my refusal the tavern-keeper whispered to me that if I 
would it should cost me nothing ; but I refused to do so, 
regardless of the consequences. 

" While the subject as to what disposition was to be made 
of me was under consultation, two of them disagreed, and 
by this quarrel the attention of the company was drawn from 
me, so that I rode on my way, leaving them to settle the 
matter as best they could. The Lord hath made all things 
for himself, the wicked for the day of evil; the wicked 
brought me into difficulty, and by the wicked a way was 
made for my escape. 

" Mr. Shadford attended our quarterly meeting full of the 
spirit of preaching. We had a large congregation, and no 
doubt good was done. This was a large circuit, and there 
was a great diversity in the manners and views of the people 
scattered over such an extensive country. This made it 
difficult for a preacher to suit himself to all cases; but we 
had this consolation, that though in some places indifference 
and persecution prevailed, yet in others the cause was pros- 
perous, and many joined the Church. I left the circuit a 
short time before conference, by direction, and spent some 
time in New Jersey. Whitworth, when he left Frederick, 
had gone into the Jerseys, and had poisoned Ebert with the 
doctrines of Universalisra, and he had been dismissed. By 
reason of this the circuit had been destitute of preaching 
for a considerable time. When I had fulfilled my mission 
there, I proceeded to the Conference, which was held in 
Philadelphia, the 19th of May, 1775."* 



CHAPTER XXI. 

Brunswick Circuit, in Virginia, had been formed during 
the last two years. Norfolk was the first charge formed in 
this province ; and what was called Petersburg, in 1773, was 
named on the Minutes of 1774, Brunswick. In 1772, at 
least three societies were formed in this province : one in 



* Sketch of the Rev. Philip Gatch, p. 30—38. 



140 



RISE OF METHODISM 



[1774. 



Norfolk, another in Portsmouth, and a third at William 
Owens's — some six miles out of Portsmouth. 

The following were some of the oldest societies in Vir- 
ginia : 

The one at Samuel Yeargan's, where the first Methodist 
chapel was built. 

The society at Mr. Nathaniel Lee's, was formed in the 
early part of 1774. It is most likely that Mr. Lee was 
awakened under Mr. Jarratt, as he and his companion had 
both obtained a sense of the Divine favor before the Meth- 
odists came into his neighborhood. When this society was 
formed by Mr. Williams, Mr. Lee, Mrs. Elizabeth Lee, and 
their two sons — John and Jesse — belonged to it. Mr. Lee 
lived near Petersburg, and at his house the Methodists 
preached. He Avas soon appointed a class-leader, which 
ofBce he filled for many years ; and died in 1820, in the 
90th year of his age. His family consisted of twelve 
children, seventy-three grandchildren, and sixty-six great 
grandchildren. His two eldest sons, John and Jesse, were 
Methodist preachers. 

At Mr. Lane's, who it seems lived in Sussex county, 
w^iere the second chapel was erected in 1774 or 1775. Mr. 
Lane died this year, ''full of faith, and hope, and love;" 
and his funeral sermion was preached by Mr. Asbury, This 
society was one of the very best in Virginia. 

Captain William Boisseau, or as he was commonly called, 
Boushell, who, we suppose, lived in Dinwiddle county ; and 
who w^as the chief instrument in building the third chapel in 
Virginia in 1775 or 1776, was a truly devout man, and soon 
went to the " house not made with hands, eternal in the 
heavens." After his death, this ancient society declined, as 
he was the chief support of it. 

At Mr. Mabry's, in Greensville county, w^here the fourth 
meeting-house w^as built in 1776, there was one of the first 
societies. 

The meeting at Robert Jones's, in Sussex county, was 
among the first established. Mr. Joseph Hartly, whose dust 
sleeps in Talbot county, Maryland, it seems belonged to this 
society before he became a travelling preacher. Here Mr. 
Asbury found his sister, weeping on account of his absence. 
In 1810, Mr. Robert Jones was alive, and happy in God, in 
his 72d year. 

At Merritt's appointment, the society built a meeting- 
house about 1778; which was about the sixth Methodist 
chapel in Virginia. 



1774.] 



IN AMERICA. 



141 



The Ellis family was an important family among the 
Methodists in the beginning. The Ellis Chapel was built 
about 1780. Several conferences were held at it, between 
1780 and 1790. Ira Ellis was a man of great natural 
abilities. He, and several of the name, were travelling 
preachers. 

Besides these, there were societies at Benjamin Johnson's, 
Moss's, Jay's, Heath's, Beddingfield's, Woolsey's, Warren's, 
Walker's, Evans's, Smith's, Malone's, Oliver's, Richardson's, 
Booth's, and Petersburg; and how many more we cannot 
say. 

The five preachers that were stationed in Virginia, had 
much success. Mr. King, though stationed at Norfolk, 
spent part of the year in Brunswick, and part in Alexandria. 
Robert Williams, John Wade, Isaac Rollin, and Samuel 
Spragg, were on Brunswick. It was supposed that five or 
six hundred were justified, in Virginia, this conference year. 
Mr. Williams's colleagues — Spragg, Wade, and Rollin — 
were received on trial this year. 

Mr. John Wade may have been from Virginia. Almost 
as soon as he began to travel, he began to think of study- 
ing for the ministry — and, in view of this, left his circuit ; 
but was persuaded by Mr. Asbury to abandon the idea, and 
return to his circuit. As his name is not found in the 
Minutes after 1776, it is presumable that he became a settled 
minister in some church. 

Mr. Isaac Rollin was born and brought up in Patapsco 
Neck, near Baltimore. He was uncommonly wicked, until 
he professed to have obtained religion, which was when the 
Methodist preachers first came into his neighborhood, about 
1770. He soon began to exhort; and in December, 1772, 
Mr. Asbury appointed him to labor in Kent and Cecil counties, 
with Richard Webster and John King. He was the third 
native American that became a travelling preacher (count- 
ing Richard Webster as the second). He had some talent 
for the work ; and in some fields that he occupied, he had 
his admirers and was useful. In other places, as in Kent 
in Maryland, he was less useful, on account of the strong 
dislike that many had to his boisterous manner and rough 
address. While he was laboring on the Eastern Shore of 
Maryland, he went up into Chester county, Pennsylvania, 
where he broke up some new ground. Here he was, pro- 
bably, the first Methodist preacher that the people heard. 
Methodism entered what is now Chester county, at its 
south end, in Marlborough township, and travelled up north 



142 



RISE OF METHODISM 



[1774-5. 



tlirougli its centre, from which it radiated east and west. 
Here, Isaac Rollin was useful. He penetrated the county 
to its centre early in 1773, and established several preach- 
ing places. He continued to preach in these parts until the 
Conference of 1774, when he was sent to Virginia. 

Mr, Samuel Spragg was received on trial this year, and 
stationed on Brunswick Circuit. In 1775 and in 1776, he 
was stationed in Philadelphia. In 1777, he was appointed 
to Frederick Circuit. After this, until 1783, his name is 
not in the Minutes ; but it appears that he was in New York, 
officiating in Wesley Chapel. When the British army took pos- 
session of New York, it took possession of all church edifices 
whose ministers favored the American cause. As many of 
the New York Methodists were loyal, Wesley Chapel was in 
better repute with the British officers ; and, we must suppose 
that Mr. Spragg was either an Englishman, or loyal in his 
sentiments, or had some of Talleyrand's policy, by which he 
could hold position, no matter what party was in power. He 
served the people worshipping in Wesley Chapel more than five 
years, and received the best pecuniary support of any Metho- 
dist preacher in America at the time ; he received, while in New 
York, nearly three hundred dollars per annum. The British 
officers and soldiers attended Wesley Chapel, and contributed 
to his support. Under his ministry, Richard Leaycraft was 
converted and joined the Methodists. He moved to Newark, 
N. J., where he was the germ of Methodism; he died at a 
great age. 

In 1783, the Minutes say Samuel Spragg and John 
Dickins were stationed in New York. Soon after, Mr. 
Spragg left the Methodists, and united with the Protestant 
Episcopal Church ; and preached in the old church in Eliza- 
bethtown, N. J., where he died, and was buried. In the 
church of which he was the pastor, there is erected a tablet 
to his memory. (See ''Lost Chapters," from p. 279 to p. 
290.) 

In October, 1774, three preachers, James Dempster, Mar- 
tin Rodda, and William Glendening arrived from England ; 
the first two were sent by Mr. Yv esley. They will be fur- 
ther noticed hereafter. 



1775.] 



IN AMERICA. 



143 



CHAPTER XXII. 

In May, 1775, the third Conference was held in Phila- 
delphia. The Minutes show ten stations, and there were 
twenty travelling preachers. In 1774, the Methodists had 
their greatest success south of the Potomac, where their in- 
crease was 664. The increase north of the Potgmac was 
411, making a gain of 1075 throughout the work. The 
whole number of Methodists returned at this Conference 
was 3148. 

There was no new circuit taken in this year, according to 
the Minutes. 

Mr. James Dempster was a native of Edinburgh, in Scot- 
land, and was educated in the university of this city. In 
1765, he was received as a travelling preacher by Mr. Wes- 
ley ; and continued to labor as such in England, until he was 
sent by Mr. Wesley, to labor as a missionary in America. 
He arrived in this country in the latter end of 1774, and 
commenced preaching in New York, where he was stationed 
in 1775. His name does not appear in the Minutes after 
this year. We suppose Mr. Asbury refers to him, when he 
says, " I received from Mr. Rankin a full account of what 
related to the unhappy Mr. D." Whatever it was, it is 
veiled in mystery. His connection with the Methodists 
ceased, and he connected himself with the Presbyterian 
Church, in which, it appears, he was an acceptable minister. 
He was, for many years, the pastor of a Presbyterian church 
in the town of Florida, in Montgomery county. New York, 
where he died, in 1803. The Rev. John Dempster, of the 
Methodist Episcopal Church, is his son ; and has been favor- 
ably known, for many years, as an acceptable and talented 
minister. He was, for several years, a missionary in South 
America, at Buenos Ayres. 

There were three preachers — John King, Daniel RuflF, and 
William Duke — stationed in New Jersey this year. Samuel 
Spragg w^as in Philadelphia. 

Mr. King, in December of this year, went to Virginia, and 
took a wife ; he was the second itinerant that married, and, 
it seems, married a Virginian. During this year, Mr. Wes- 
ley addressed the following letter to him : — 

I advised you once, and you took it as an affront ; never- 
theless, I will do it once more. Scream no more, at the 
peril of your soul. God now warns you by me, whom he 



144 



RISE or METHODISM 



[1775. 



has set over you. Speak as earnestly as you can, but do 
not scream. Speak with all your heart, but with a moderate 
voice. It was said of our Lord, 'He shall not cry;' the 
word properly means, he shall not scream. Herein be a 
follower of me, as I am of Christ. I often speak loud, often 
vehemently ; but I never scream. I never strain myself ; I 
dare not ; I know it would be a sin against God and my own 
soul. Perhaps one reason why that good man, Thomas Walsh, 
yea, and John Manners, too, were in such grievous darkness 
before they died, was because they shortened their own lives. 
U, John ! pray for an advisable and teachable temper. By 
nature you are very far from it ; you are stubborn and head- 
strong. Your last letter was written in a very wrong spirit. 
If you cannot take advice from others, surely you might 
take it from your affectionate brother, 

"J. Wesley.'' 

It seems he was not fully cured ; for Mr. Asbury heard 
him preach in Baltimore the same year, and says, " J. K. 
preached a good and profitable sermon; but long and loud 
enough." In 1777, his name appears for the last time in 
the Minutes, when he stands for North Carolina. He 
located and lived near Raleigh, in this state, where he died, 
not long afterwards. 

Mr. Bichard Webster, in 1775, was stationed in Chester 
Circuit, Pa. After this, it appears, that as he had a family 
that required him at home, he located. Messrs. Ruff and 
Webster were the first preachers on Chester Circuit, after it 
was formed, and noticed in the Minutes in 1774. 

We insert the following anecdote, which we received from 
an old Methodist of excellent memory : — Near Old Chester 
lived Mr. James Barton, who had been raised a churchman, 
and was awakened to a sense of inward religion without 
human means. Observing that ministers and members in 
his church were dead and careless, and finding some living 
testimonies among the Friends, he was led to join them ; 
and adhered to them for twenty years, and became a public 
speaker in their meetings. About the time that Messrs. 
Ruff and Webster were preaching on Chester Circuit, he 
dreamed that he saw two men moving through his region, 
using iron flails, with which they subdued the hills and the 
mountains, and nothing could resist their operation. Friend 
Barton had read the promise, that God would, " Make a new, 
sharp threshing instrument, that should thresh the mountains 
small, and make the hills as chaff ;", and when he heard these 
two primitive Methodist preachers speaking in the power 



1774 ] 



IX AMERICA. 



145 



and demonstration of the Holy Ghost, he concluded his 
dream was fulfilled: that Messrs. Ruif and Webster were 
the two men — their energetic manner of preaching Christ, 
the flail that subdued the hills and mountains of sin and 
enmity in sinners — reducing them to obedience to Christ. 
Friend Barton united with the Methodists, and bore his 
testimony that God was with them.* 

After Mr. Webster located, he did not relax his efforts to 
do good in his own neighborhood, for nearly fifty years. In 
the latter end of his life, there was a neat church built under 
his direction, in the forest called "Calvary." In 1824, 
Mr. Garretson, who had known him for fifty years, visited 
him, a little before his death. He says, he " Found him, 
like a ripe shock of corn, waiting to be taken to the garner 
of rest. I had sweet fellowship with him. I bless God for 
the opportunity of conversing with him." He was gathered 
home in May, 1824, at the advanced age of eighty-five years. 

He left a large number of children and grandchildren, 
living in the same region. The Rev. John Davis, of the 
Baltimore Conference, married a relation of his. Mr. Web- 
ster married a daughter of Mr. George Smith, one of the 
first Methodists of Chester county, near to the Grove Meet- 
ing. Some of his relations by name, live about Downingtown, 
in Chester county, Pa. A goodly number of his descendants 
still cleave to the Methodists. 

From the Conference of 1775, two preachers — Philip Gatch 
and John Cooper — according to the Minutes, were station- 
ed on Kent. It was the custom of the times to change 
during the year ; both these preachers changed fields of labor 
during the year. John Cooper was, probably,, from the 
Western Shore of Maryland, — he was received this year. He 
continued fifteen years in the work, until death removed him 
to his reward. His first appointment was to Kent Circuit. 
He was also laboring on the Peninsula in 1778, and assisted 
in planting Methodism in the lower end of Caroline, and in 
Sussex and Somerset counties. He was a useful preacher — 
too modest to complain when in want, and waited to be ob- 
served and relieved by his friends. His last appointment 
was to Harford Circuit, w^here he made a peaceful end. 

The following is Mi\ Gatch's account of Mr. Cooper, and 
of their labor and sufferings at this time : — 

. I was appointed by the Philadelphia Conference to Kent 
Circuit, Avith John Cooper for my colleague, a young man 

* His grandson, Dr. Bart..^, lives at Village Green, in Delaware 
county, Pa., and is a Metliudist of sterling value. 



146 



RISE OF METHODISM 



[1775. 



that I had recommended to the Conference. The Erst time 
I saw him was at a meeting on Frederick Circuit. I had 
heard of him before. He was a young man of a solemn and 
fixed countenance, and had suffered much persecution. At 
one time, when on his knees at prayer, in an apartment of 
his father's house, he was discovered by his father, who 
threw a shovel of hot embers upon him, and afterwards 
expelled him from his house. His public services were 
solemn, and his life was exemplary. He lived and died in 
the travelling connection. 

''I took the circuit at Luke's parish. After the first service 
was over a man came to me and told me some gentlemen out 
of doors wished to speak with me. Here I had to appear 
before parson Kain and others. The parson had a great 
many questions to ask me, and I answered them ; but he 
could get no advantage of me. A man standing at my left 
undertook me, whom* I had known when on the circuit before. 
He expressed a wish to be considered friendly. I felt dis- 
posed to hit him, and I replied that I could not talk to two 
at once ; and turning to a man on my right hand, I observed, 
' Here seems to be a reasonable man, I will answer him anv 
question he may be pleased to ask.' I knew not the man ; 
I knew not the individual, but the remark made a friend of 
the mammon of unrighteousness. He became very friendly; 
but I was informed that some time before he attended a 
meeting, and after service invited the preacher up stairs, and 
vshortly after they came tumbling down stairs. Pretend- 
ing to wish some conversation with the preacher, he laid 
hold on him violently. The Lord can make the wicked a 
ransom for the righteous. Parson Kain's flock soon became 
scattered, and his place was lost, so that he troubled us no 
more. 

" Before I got around my circuit I was taken with the 
small-pox, which disease I had probably taken while in Phila- 
delphia ; but having no knowledge that I was exposed to it, 
my system was unprepared for it. I suffered indescribably, 
and for a time my life was despaired of. The family with 
whom I lay sick was large, and it brought great distress upon 
them. Two of them died — the father, and a young lady who 
lived with the family. This caused me great distress of 
mind, though at times I had such manifestations of the love 
of God, that I was sustained. While unable to travel, Mr. 
Rankin sent a young man on the circuit, lately arrived from 
L^eland. Like Jonah, he had fled from the Lord; but he 
brought a letter of introduction from Mr. Boardman to Mr. 



1775 ] 



IN AMERICA. 



147 



Rankin, which requested him to put the young man imme- 
diately on a circuit. After I recovered two of us were em- 
ployed on the circuit, and one visited those places not yet 
taken into the regular work. By this means we enlarged 
our borders. Our quarterly meeting was held in St. Luke's 
parish. Mr. Rankin was with me. Great threats had been 
made against this meeting, but it passed off without interrup- 
tion. About this time the young man who had been con- 
verted and joined the Baptists in the South, and who was in- 
strumental in introducing the gospel into St. Luke's parish, 
fell sick unto death. I visited him, conversed with him on 
subjects suited to his condition, prayed with him, kissed him, 
and parted with him till the resurrection of the just. While 
on this circuit I had the opportunity of hearing Captain 
Vv'ebb preach. He spoke much on the important point of 
introducing Methodism into the colonies, in a most solemn, 
and impressive, and practical manner. 

" I left Kent Circuit in the fall, and was in Baltimore town 
and Circuit for some time. Yvhen I went round the circuit 
I found John Lawson's house a preaching place. He then 
related the exercise of mind through vrhich he passed when I 
first introduced preaching into his neighborhood. Glory to 
God ! thQ man who was once a great trial to me, when refus- 
ing me the privilege of holding meeting in his house, is now 
a comfort to me ; but the Lord took care of me, and pro- 
vided me a house in which to speak his word. It encourages 
me still to think of the great goodness of God to me when I 
was but a child. The preacher in Frederick Circuit was 
under a business necessity of coming into Baltimore ; so we 
exchanged, and I went to Frederick the third time. I was 
glad to see my old friends, but persecution raged in some 
places on the circuit. I was called on to preach about ten 
miles below the circuit, where two Baptist preachers had a 
short time before been taken from the stand. The friends 
supposed that I would be treated in like manner; but I went 
trusting in the Lord. When I arrived there three of the 
great ones of the earth were in waiting to receive me ; one 
of them examined my doctrines, and when he found they 
were not Calvinistic, he said no more. They all remained 
and heard me through. At a third appointment in the same 
place — it being at the house of a widow lady — a large man 
met me at the door, and refused to let me o-o in. He claimed 
some connection with the family, from which he imagined his 
right to act as he did. A small man present said his house 
was close by, and if I would preach there I should be wcl- 



148 



RISE OF METHODISM 



[1775. 



come. The other asked him if he knew what he was doing. 
He said yes, and let any person interrupt if he dared. 

"In the world there is tribulation, but in Jesus there is 
peace. Generally where the work of God prospered most, 
persecution raged with the most violence. There was a large 
society between Bladensburg and Baltimore, at which I had 
preached in the forenoon, and was on my way to an appoint- 
ment in the evening. I had heard that a man, whose wife 
had been convicted under the preaching of Mr. Webster, 
intended to revenge himself on me that afternoon. We saw 
them at a distance, for there was a large company with me 
of men, women, and children. I was not in the least intimi- 
dated. Two of the company met us, and demanded my 
pass. I told them that I w^as not so far from home as to need 
a pass. They caught my horse by the bridle, and said I 
should go before a magistrate. I told them the only objec- 
tion I had to that was, it would be taking me out of my way. 
By this time a third one came up, and asked me if I was the 
great orator they had there. My feelings were composed, 
and I inquired of him why he would like to know. He said 
he had heard me. I then asked him how he liked my dis- 
course. He replied that a part of it he liked well enough. 
He was a man of good disposition, and went to the place 
with no intention of joining my assailants. I afterwards 
understood they charged him with being cowardly ; but rather 
than lie under the imputation, he sacrificed his conscience. 
Come out from the wicked. Evil communications corrupt 
good manners, both toward God and man. 

" Those that were in waiting hailed the men that had me 
in custody; so I was conducted to the mob, and all further 
ceremony ceased. The tar was applied, commencing at my 
left cheek. The uproar now became very great, some swear- 
ing and some crying. My company was anxious to fight my 
way through. The women were especially resolute ; they 
dealt out their denunciations against the mob in unmeasured 
terms. With much persuasion, I prevented my friends from 
using violent means. I told them I could bear it for Christ's 
sake. I felt an uninterrupted peace. My soul was joyful in 
the God of my salvation. 

" The man who officiated called out for more tar, adding 
that I was true blue. He laid it on liberally. At length 
one of the company cried out in mercy, ' It is enough.' The 
last stroke made with the paddle with which the tar w^'ls 
applied, was drawn across the naked eyeball, which caused 
severe pain, from which I never entirely recovered. In tak- 



1775 ] 



IX AMERICA. 



149 



ing cold it often became inflamed, and quite painful. I was 
not taken from mv horse. Tv'hicli ^vas a very spirited animal. 
Two men held him by the bridle, while the one. elevated to 
a suitable height, applied the tar. ]\Iy horse became so 
frightened that when they let him go he dashed off" with such 
violence that I could not rein him up for some time, and nar- 
rowly escaped having my brains dashed out Jigainst a tree. 
If I ever felt for the souls of men, I did for theirs. When 
I got to my appointment, the Spirit of the Lord so over- 
powered me, that I fell prostrate in prayer before him for 
my enemies. The Lord, no doubt, granted my request, for 
the man who put on the tar, and several others of them, were 
afterwards converted. 

" The next morning a man who was not a professor of 
religion, came to the house where I had lodged the previous 
nio^ht, and callino; out mv host, he informed him that a mob 
intended to attack me that morning on my way to my ap- 
pointment. They agreed among themselves — I was not jet 
let into the secret — that the nian of the house should take 
the main road, and that the informant should conduct me by 
a different road not so likely to be interrupted. Yv^e pro- 
ceeded some distance, when we discovered horses tied, and 
men sauntering about at a cross-road. 2Jy guide thought it 
was rather a suspicious state of things, and bore oft', con- 
ducting me by a circuitous route to my appointment, jly 
friend, who had taken the main road, came to a bridge, 
beneath which several men had concealed themselves ; and 
as soon as they heard the noise on the bridge, thev came 
rushing out with weapons in hand. Y\lien they discovered 
their disappointment, they appeared to be somewhat con- 
fused. The man assumed surprise, and inquired what was 
the design of the movement. At length they replied, though 
with apparent reluctance, that they were v>-aiting for the 
preacher. 'What are you going to do with him'.'' inquired 
the man. 'Why, vre are going to tie him to a tree, and whip 
him till he promises to preach no more,' v>*as their answer. 
The group seen by myself and guide was a detachment, I 
afterwards learned, from the same company, designed to pre- 
vent the possibility of my escape. But the snare was broken, 
and I escaped. 

Then it vras reported that I had been shot in an attempt 
to rob a man; that I was blacked, but on being washed was 
found to be Gatch, the Methodist preacher. I suppose they 
thought they had succeeded so far as to deter me from ever 
comiinof back ngain. But in four weeks I put to silence the 
^13 ^ 



150 



RISE OF METHODISM 



[1775 



report. I never missed an appointment from the persecu- 
tion through which I had to pass, or the danger to which I 
was exposed. At another appointment there was a number 
of guards brought for defence ; if the mob had come accord- 
ing to expectation, I suppose there would have been a con- 
flict. I sometimes felt great timidity, but in the hour of 
danger my fears always vanished. This I considered a clear 
fulfilment of the promise w4iich says, ' Lo, I am with you 
always.' 

"A very worthy young man, who was an exhorter and 
class-cleader, was in the employment of a Presbyterian 
minister, living near Bladensburg ; and while laboring in the 
field, some of the persecutors whipped him so cruelly, that 
the shirt upon his back, though made of the most substantial 
material, was literally cut to pieces. His employer took the 
matter in hand, and had them arraigned before the court, and 
they were severely punished. This put an end to persecu- 
tion in Frederick Circuit. Our last quarterly meeting for 
the year was held in the neighborhood of Bladensburg. 
Mr. Rankin was with us, and I gave them my last address 
with a feeling heart, and set out for Conference, to be held 
in Baltimore, May 21, 1776." 

Mr. Martin Rodda entered into the itinerancy under Mr. 
Wesley in 1763. In .the latter end of 1774 he came with 
Mr. Dempster to America, by Mr. Wesley's authority, to 
preach as a missionary. In 1775, he had charge of Balti- 
more Circuit ; his colleagues were, Richard Owen and John 
Wade. 

Mr. Richard Owen, the first Methodist preacher raised up 
in America, was a local preacher living in Baltimore Circuit, 
on w^hich circuit he was appointed to labor this year as a 
temporary supply. Although his name is printed in the 
Minutes this year, it is not said that he was received into 
the travelling connection until 1785. In 1786, he died in 
Leesburg, Virginia, where he was laboring. At the time of 
bis death he had been preaching fifteen or sixteen years. 
Though he had charge of a large family, he travelled and 
preached much as a local preacher, in what was then the 
back settlements, when Methodism was in its infancy. " lie 
was a man of honest heart, plain address, good utterance, 
and sound judgment;" and for the last two years of his life 
he gave himself up wholly to the work of saving souls — he 
was an excellent man, and a useful preacher. 

Mr. Rankin, in his travels, came in July of this year to 



1775.] 



IX AMERICA. 



151 



Maryland, and preached at the Gunpowder Chapel. From 
here he went to Mr. Gough's, at Perry Hall, who, with his 
wife, were warm in their first love. 

In the latter end of it, he spent a quarter in New York. 

In May, 1775, Mr. Watters attended Conference in Phila- 
delphia, and was appointed to Frederick Circuit, in Maryland, 
where he spent six months, and saw the pleasure of the Lord 
prospering. While here, he often lodged in cabins, eat a dry 
morsel, and made the w^oods his study. 

In 1775 there was the first great revival on Frederick 
Circuit — some two hundred were added to the societies. The 
other half of this year he spent in Fairfax Circuit. In this 
circuit he saw the greatest work of religion that he had ever 
seen. One of the converts was Nelson Reed, who was long 
a laborer in the vineyard of the Lord. Mr. Strawbridge w^as 
his colleague on Frederick Circuit. 

From the Conference of 1775, Mr. Asbury went to the 
Norfolk Circuit. Embarking at Cecil Court-house on Bo- 
hemia Manor, he arrived there in May, and found about 
thirty undisciplined Methodists in society in Norfolk. The 
preaching-house was an old shattered building that had been 
a play-house. He soon moved a subscription for building a 
church ; but owing to the ill fate of the place, which was 
burned down the following winter, by order of the royal 
governor, Methodism was crushed in Norfolk for several 
years. It was not until the beginning of the present century 
that they had a good place of worship. In 1803, Mr. As- 
bury says the new church in this place is the best house the 
Methodists have in Virginia. There was a society at Ports- 
mouth, and some place to preach in; but it does not appear 
that the Methodists erected a new church in this place until 
1800. There were societies at New Mill Creek, and at Wil- 
liam Owen's. There were about ten appointments on Norfolk 
Circuit, one of v/hich was at the house of the Rev. Robert 
Williams. This was Mr. Asbury's first visit to Virginia, and 
like most of the early preachers, he became very much at- 
tached to it, and wrote in his Journal, " Virginia pleases me 
in preference to all other places where I have been." 

We have formed a very high opinion of the first race of 
Virginia Methodists : they were of the old stamp. In addi- 
tion to a deep vein of piety, they had a sweetness of spirit 
and a blandness of manner which made them exceedingly 
agreeable. We very much doubt whether they have been 
surpassed. Mr. Asbury spent more of his time, after coming 
to this country, in Virginia than in any other state. 



152 



RISE OF METHODISM 



[1775. 



Messrs. Shadford, Lindsay, Drumgole, Williams, and 
Glendenning were stationed on Brunswick Circuit, where 
they had much fruit. 

Mr. William Glendenning was a Scotchman, and came to 
America in 1774 with Messrs, Dempster and Rodda, and 
w^as received on trial at the Conference of 1775. In 178-1, 
while travelling in Brunswick, in Virginia, his mind became 
dark, and his religious comfort left him. At the Christmas 
Conference of 1781, he warmly refused to go to Nova Scotia 
as a missionary. At the same Conference he was proposed 
for the elder's office, and rejected on account of lack of gifts. 
Soon after, whil^ Mr. Asbury w^as at prayer, he said ''He 
felt all light of God's mercy take its flight from him, as in a 
moment." His soul sunk into the depths of despair; and in 
the following summer he stopped travelling. 

He was in a strange way — something like that in which 
Mr, John Haim was at one time. He says, "When I was 
in the fields I would for hours together be blaspheming in 
the most horrid manner." He professed to have some won- 
derful trances and visions; and had he lived to the present 
time it is likely he would have kept pace with modern dis- 
coveries, and been a spiritualist — he was a very unstable 
man. In 1786 he located; but subsequently wrote to the 
Conference to be readmitted, and was not received, on the 
ground of insanity. He was alive in 1814, at which time 
he had passed his threescore years on earth. After he ceased 
to travel, he lived upon the hospitality of the Methodists in 
Virginia and North Carolina. 

At the fall quarterly meeting for Brunswick Circuit, 
Francis Poythress, James Foster, and Joseph Hartley, were 
admitted as travelling preachers. A further account of them 
will be given for the year 1776, when their names first appear 
in the Minutes. 

During this year the Methodist preachers, finding that the 
collections in the classes were not sufficient to make up sixty- 
four dollars for each travelling preacher and his travelling 
expenses (a Methodist preacher's salary at that day), con- 
cluded to make a fifth or conference collection. This has 
been a rule of practice ever since. 

In the year 1775 the Methodists in America had a new^ 
cause of grief and sorrow brought home to their hearts — for 
the first time they were called to shed their tears because 
death had striken down those men of God who had directed 
them w^here to go to find peace and joy for their sad and 
troubled souls ; the unobtrusive Embury died suddenly, but 



1775.] 



IX AMERICA. 



153 



happily, among the little circle of Methodists that he had 
gathered around him at Ashgrove, in the colony of New 
York ; and the lamented Robert AVilliams died in Virginia, 
where his name Tvas long remembered by a multitude who 
had been benefited under his plain and powerful ministry. 
Mr. Williams had become a married man. He was the fir>t 
travelling preacher in America that took a wife : he married, 
it appears, a Virginian ; and lived between Xorfolk and 
Suffolk — his house was a preaching place on the Norfolk 
Circuit. On the 26th of September, 1775, the Lord took 
him to himself. Mr. Asbury, who was then laboring on the 
Norfolk Circuit, preached his funeral serm©n, and remarks. 
He has been a very useful, laborious man, and the Lord 
gave him many seals to his ministry. Perhaps no one in 
America has been an instrument of awakenincr so manv souls 
as God has awakened by him." If usefulness should secure 
renown, and we know not why it should not. then Mr. Wil- 
liams must be regarded as pre-eminent among the early 
laborers in this country. He was the first itinerant Meth- 
odist preacher that died in xVmerica. He was buried in 
Norfolk county, Virginia. They that be wise shall shine 
as the brightness of the firmament ; and they that turn many 
to righteousness as the stars for ever and ever." 



CHAPTER XXIIL 

Ix the ^onth of April, 1775, Mr. x\sbury first preached 
to Mr. Henry Dorsey Gough, of Maryland, on which occa- 
sion he was convinced by the truth. A gentleman of Bristol, 
England, had left Mr. Gough, by will, an estate in land, 
houses, and money, valued at sixty or seventy thousand 
pounds. He had married a sister of General Ridgley (after- 
wards Governor Ridgley). His mansion, called Perry Hall, 
was on the Bel K\v Road, twelve miles from Baltimore, and 
was one of the most spacious and elegant in America at that 
time. In the midst of all this wealth and worldly grandeur 
he was unhappy. It has been stated that Mrs. Gough had 
been brought to serious reflection by hearing the Methodists 
preach, and had been forbidden by her husband to hear 
them any more. One evening he and his companions were 
drinking and trying to bless themselves with the pleasures 
of sin, when one of them said, Come, let us go and hear 



154 



RISE OF METHODISM 



[1775. 



the Methodist preacher." This was to be a scene of new 
diversion to them. They went, and Mr. Asbury was the 
preacher. On leaving the place of worship one of the com- 
pany said, " What a heap of nonsense we have heard to- 
nicirht." But Mr. Gouo-h, who had been convicted under the 
sermon, replied, '^Xo, what we have heard is the truth as 
it is in Jesus." His prejudice against the Methodists was 
now removed, and he could say to his companion, " My dear, 
I shall never hinder you again from hearing the Methodists." 
This was an agreeable declaration to her. So deep was his 
distress on account of sin, that he was near destroying him- 
self, but God mercifully preserved him. It is related of him 
that he rode over to one of his plantations, one day while 
under sore distress of soul, where he heard the voice of 
prayer and thanksgiving, to which he listened, and found 
that it was a colored man, a poor slave that had come from 
a near plantation, and was praying with his slaves ; and 
thanking God most fervently for his goodness to his soul 
and body. The prayer took a deep hold on Mr. Gough's 
feelings, and he exclaimed, " Alas ! 0 Lord, I have my 
thousands and tens of thousands, and yet, ungrateful wretch 
that I am, I never thanked thee as this poor slave does, who 
has scarcely clothes to put on or food to satisfy his hunger." 
In the height of his distress, one day, when a number of 
friends were at his house, he left his company and retired 
to his closet to pour out his full soul in prayer. While on 
his knees, imploring the mercy of God, he received the 
answer from his Lord, of conscious pardon and peace. In a 
transport of joy, he went to his company exclaiming, ^'I 
have found the Methodists' blessing I I have found the 
Methodists' God !" 

In July, 1775, Mr. Rankin tells us that after preaching 
at the chapel at the Forks of Gunpowder Falls he rode to 
Perry Hall. Mr. and Mrs. Gough had, by the mercy of God, 
lately found a sense of the divine favor, and now cheerfully 
opened their house and hearts to receive the ministers and 
children of God. "I spent a most agreeable evening with 
them. A numerous family of servants were called in to 
exhortation and prayer ; so that with them and the rest of 
the house we had a little cono!;reo:ation. The Lord was in 
the midst, and we praised him with joyful lips. The simpli- 
city of spirit discovered by Mr. and Mrs. Gough was truly 
pleasing. At every opportunity he was declaring what the 
Lord had done for his soul: still wondering at the matchless 
love of Jesus, who had plucked him as a brand from the 



1775.] 



IN AMERICA. 



155 



burning. He and liis "wife united with the Methodists, and 
continued to cleave to them during the war that resulted in 
the independence of the American colonies, at the risk of 
the confiscation of his large estate." 

Mr. Grough continued for a number of years happy in reli- 
gion and zealous in the cause of God. He built a chapel 
joining Perry Hall, on which was a bell that rang morn- 
ing and evening, calling the household, white and colored, 
together for family worship. So numerous was his family 
that when assembled they made up a medium congregation 
to hear the Scriptures read, and engage in singing and 
prayer. At that day the Methodists were strictly taught to 
allow their servants the benefit of family worship, nor would 
a Methodist preacher like to lead in family devotion when 
the greater part of the family were absent in the quarter, 
and at their work. In this chapel the circuit preachers 
preached every two weeks on a week day, and the local 
preachers every other Sabbath ; also strange preachers, when 
they turned in to tarry for a night, often preached in it to 
the family. 

After Mr. Gough had faithfully withstood temptation for 
a number of years, he backslid and was again found seeking 
happiness in the pleasures of sin. His wife held on her way 
undeviatingly. When he was expelled from the Methodist 
Church, he vowed that he would never join it again. But 
in the great revival of 1800 and 1801, he was reclaimed 
through the instrumentality of Mr. Asbury, through whom 
he was first brought to God : and feelino; convinced that he 
did wrong in making a vow not to join the Methodists again, 
he felt it was wrong to keep it, and offered himself again for 
fellowship among them in the Light Street Church, if his 
brethren would forHve his wanderino^s. The Rev. Georo-e 
Roberts w^as the oflSciating minister, who put it to vote, when 
the whole assembly rose on their feet, and all eyes were suf- 
fused with tears. From this time Mr. Gough continued faith- 
ful unto his end. One of his last pious deeds was to build a 
chapel called the Camp-Meeting Chapel," for the accommo- 
dation of the poor people of a certain neighborhood. He 
spent his winters in Baltimore, and his summers at Perry 
Hall. In May, 1808, when the General Conference was met 
in Baltimore, he died ; and when his corpse was taken to the 
country for interment, many of the members of the Confer- 
ence walked in procession after it to the end of the town. 
He was a man of plain understanding — large charities dwelt 
in his soul — he was ever ready to minister to the souls and 



158 



RISE OF METHODISM 



[1775. 



bodies of the needy as a follower of the Saviour. The 
expensive embellishment of his country-seat was always hos- 
pitably open to visitors, especially those who feared God. 
He was well worthy of imitation as a husband, a father, 
and a master. 

Mrs. Prudence Gough lived a widow for several years after 
Mr. Gough's death. After he was reclaimed he used to say, 
" Oh ! if my wife had ever given way to the world I should 
have been lost ; but her uniformly good life inspired me with 
the hope that I should one day be restored to the favor of 
God." Perry Hall was the resort of much company, among 
whom the skeptic and the Romanist were sometimes found. 
Members of the Baltimore bar, the elite of Maryland, were 
there. But it mattered not who was there. When the bell 
rang for family devotion, they were seen in the chapel, and 
if there was no male person present to lead the devotions, 
Mrs. Gough read a chapter in the Bible, gave out a hymn 
which was often raised and sung by the colored servants, 
when she would engage in prayer. Take her altogether, few 
such have been found on earth. Of her Mr. Asbury re- 
marked, " She had been a true daughter, she has never 
offended me at any time." Her only sister became a Method- 
ist about the same time that she did ; they continued faith- 
fully to a good old age, when they were called to take a 
higher seat. Mrs. Gough's only child, a daughter, also gave 
her heart to the Saviour, while she was yet young ; and 
most of her relations followed her example of piety — many 
of them were Methodists cast in the old die. 

Many of the principal facts in the foregoing account of 
Mr. Gough are taken from the Life of the Rev. William 
Black of Nova Scotia, w^ho was at Mr. Gough's about the 
time the M. E. Church was organized; and it seems he 
learned them of Mr. Gough. Mrs. Gough was awakened 
under the first sermon she heard Mr. Asbury preach. She 
came into the congregation as gay as a butterfly, and left 
with the great deep of her heart broken up. Mr. Asbury 
took notice when the word took effect upon her. Mr. Gough 
was very zealous when he first found favor with God, and 
frequently preached. For this he was brought before the 
court, but was never cast into prison. 

Their only child, Miss Sophia, was raised after the most 
religious order ; it was a rule of Mrs. Gough not to allow 
her daughter to go into any company where she could not 
go with her, nor to join in any amusements that the pious 
mother could not, with a good conscience, join in. Though 



1775.] 



IN AMEKICA. 



157 



their child was raised in the midst of wealth, she was igno- 
rant of the fashionable amusements of the day. The first 
time Mrs. Gough left her in gay company, she excused her- 
self from joining in playing cards for amusement by saying 
she did not know how to play, for she then saw a pack of 
cards for the first time. When one of the company said, " if 
you cannot play you can cut the cards for us," she replied 
in her happy ignorance, " That I can do if I had a pair of 
scissors." This was the right way to cut them. What was 
very remarkable, this well raised young lady was converted 
at her piano while singing, " Come, thou Fount of every 
blessing." She bore the joyful news to her parents — the 
mother wept for joy — and the father shouted aloud. This 
young lady was married to James Carroll, Esq., a gentleman 
of many excellencies, as well as of much wealth. Methodism 
still remains in this distinguished family. The Rev. Thos. 
B. Sargent of the Baltimore Conference is married to the 
great-granddaughter of Mr. and Mrs. Gough. She, and 
her mother and aunt, as well as her grandmother, and great- 
grandmother, are ranked among true-hearted Methodists. 
See " Recollections of an Old Itinerant," pp. 191, 192, 193, 
201. 



CHAPTER XXIV. 

In June, 1775, soon after Mr. and Mrs. Gough became 
happy in the enjoyment of experimental religion, Mr. Free- 
born Garrettson, who lived not far from them, was also 
added to the Methodists. His grandfather came from 
England, and was one of the first settlers in Maryland, near 
the rnouth of the Susquehanna river. His father was a man 
esteemed as a good Christian in his day, and his mother was 
enlightened under the ministry of Mr. Whitefield's coadjutors, 
and was somewhat tender in her feelings in reference to 
religion. Freeborn Garrettson was born not far from Havre- 
de-Grace, August 15, 1752. There were several things in 
his experience before he obtained a clear sense of Divine 
favor that were very remarkable ; and we cannot doubt that 
that Being who selected Jeremiah from his natal hour to be 
a prophet, and St. Paul to preach the Gospel, did also design 
Mr. Garrettson from his birth to do the work that he did as 
a Methodist preacher. When he was about nine years old. 



158 



RISE OF METHODISM 



[1775. 



he tells us it was strongly impressed on his mind as if he had 
heard a voice, " Ask, and it shall be given you." It occurred 
to his mind that this was a Scriptural promise, and he told 
his brother John that it was revealed to him that he would 
be very rich ; and he was rich in every sense — in faith and 
good works, and had abundance of this world's goods. Not 
long after, some spiritual influence, it seems, raised the 
question in his mind, ''Do you know what a saint is?" It 
was suggested to him immediately, A saint is one that is 
wholly given up to God;" and the beautiful image of a saint 
was before his soul at once, which so enraptured him as to 
move -him to pray that the Lord would make him a saint; at 
the same time joy sprang up in his soul from a persuasion 
that his prayer would be answered. We are disposed to 
regard these as his first catechetical instructions from heaven. 

Conviction of the danger to which a soul is exposed 
without saving grace, was kept alive in Mr. Garrettson by 
the dangers and deliverances through which he passed. At 
one time he was near being drowned by falling into a rapid 
stream, which led him to inquire what would have become 
of his soul, and set him to weeping and praying. At 
another time when riding down a declivity, he was thrown 
from his horse on a rock, and remained senseless for awhile. 
When he came to, on his knees, with hands and eyes raised 
to heaven, he cried to God for his mercy, and promised to 
serve the Lord all the days of his life. Before he left that 
spot he saw the loveliness of the Saviour, and felt a degree 
of the goodness of God. His strictness of life, together 
with his going to hear the Methodists preach, caused his 
father to visit him for the purpose of persuading him to keep 
to the Church of England, in which he had been raised. 

In 1773, his brother John was expected to die, and on 
a Sabbath day many of his relations came to see the last of 
him. He saw death approaching to summon him to eternity, 
and hell was to be his doom. At this time he was praying, 
'' Lord, thou knowest I am unprepared to die — have mercy 
on me — give me a longer space — -raise me up and I will 
serve Thee." At this time his brother Freeborn w^as on his 
knees, back of the bed, praying earnestly for him. They 
both felt and knew the moment when the Lord answered 
prayer, and respited him from death. Immediately, Free- 
born told the company the Lord would raise him up. 
He recovered, obtained religion, and died triumphantly in 
1778. Although Mr. Garrettson did not at this time profess 
the faith of assurance, yet, he had power to prevail with 



1775.] 



IX AMERICA. 



159 



God in prayer, and boldness to hvpotlieeate the answer to 
his prayer. In the course of this year his father died, 
leaving his chiklren a hope that he had gone to a better 
YTorld. 

In June, 1775, he awoke one morning with an awful voice 
sounding in his ears, as impressive as if it had been thunder, 
"iiwake, sinner, for you are not prepared to die." He 
started from his pillow and called on the Lord for mercy. 
Instead of attending to the military parade that day as he 
had intended, he spent the morning in devotion to prayer, 
and heard a Methodist sermon in the afternoon. Oppressed 
with sorrow, he spent the night. Soon after, he heard 
Mr. Daniel Ruff preach, and spent the evening at Mrs. 
Gough's. On his way hom^e, in a lonely wood, and under 
the pall of night, he bowed his knees in supplication to God. 
He was now^ near the kingdom of heaven, and for a while 
felt the countervailing influences of the Holy Spirit and 
Satan: the former presenting the beauties of religion, 
while the latter endeavored to make it look as odious as 
possible, and offered him the world for his portion. After 
continuing on his knees for some time, he gave way to the 
reasonings of his enemy — his tender feelings were gone, and 
his tears ceased to flow. He continued on his knees and 
asked the Lord to give him one year to arrange his affairs, 
and then he would serve him. The answer to this was, 
" Now is the accepted time." He then asked for six months 
and w^as denied — one month, no — one week, the answer was, 

This is the time." The enemv suo:o^ested, The God whom 
you propose to serve is a hard master. His heart rose 
ao-ainst his Maker, and rising from his knees he said, I will 
take my own time, and then I will serve Thee." He 
mounted his horse with a heart hardened with unbelief: but, 
before he had proceeded far, the Lord met him with these 
words, " I have come once more to offer you life and salva- 
tion, and it is the last time, choose or refuse." Heaven and 
hell were presented to his view — the power of God was upon 
him — he was afraid to contend with his Maker any longer — 
he gave up the last enemies, that lurked within his heart, 
pride and unbelief; and throwing the reins on his horse's 
neck, he put his hands together and cried out, Lord, I 
submit" — the enmity of his heart was slain — he was recon- 
ciled to God, and felt the power of faith and love as he 
never had before. So great was his joy that he felt like 
takincr wino-s and flyinxj to heaven. As he rode in an 
unfrequented woods, he sounded aloud the praise of his 



160 



RISE OF METHODISM 



[1775. 



Redeemer, feeling that lie would not be ashamed to publish 
it to the ends of the earth. The stars of night seemed to 
unite with him in praising their Maker. The servants heard 
him returning with ''songs in the night," and in surprise 
met him at the gate. After family worship, in which he felt 
more like giving thanks than petitioning, he lay down about 
midnight, but was too happy to sleep for some time. 

In the morning when he awoke the enemy suggested to 
him, ''Where is your religion now? It was only a dream. 
It is all delusion." By resorting to prayer the tempter fled, 
and his happiness returned. He was impressed to go to a 
certain house and declare what the Lord had done for him. 
He went to the place, but did not bear his testimony for 
Jesus, and thereby grieved the Spirit, and brought gloom 
over his soul. In this oppressed state he continued several 
days. The tempter cast atheism at him, asking, " Where is 
your God now ? You have been deluded — deny this religion 
— the Methodists are enthusiasts — pray no more." Prostrate 
on the ground, his cry was, " If I perish, it shall be at thy 
feet crying for mercy ;" hope, that he would be saved at last, 
sprung up in his soul. His next conclusion was to exclude 
himself from the society of men and live on bread and water, 
mourning all his days for having grieved his Lord. On Sab- 
bath morning he proposed not to go to any place of worship, 
but to remain alone. He called the family together for 
prayer, and as he was giving out a hymn, a thought, that 
was new to him, came into his mind — "It is not right for 
you to keep your fellow-creatures in bondage; you must let 
the oppressed go free." He knew this was from the same 
voice that had spoken to him of the right way before. He 
had heard or read nothing on this subject before. He paused 
in the worship, and replied — " Lord, the oppressed shall go 
free," and told the slaves they did not belong to him ; 
he now proceeded in the worship, and all gloom and dejection 
fled away, and heavenly sweetness ran through his soul. He 
no longer wished for the cell, but his desire was to publish 
his Saviour to the world. In the afternoon of this day he 
heard a Methodist preach, and something told him, " These 
are the people." 

It was impressed on his mind to visit certain families to 
press religion upon them. The man at the head of the first 
family he visited was enraged against him; nevertheless a 
salutary impression was made on the souls of one or two of 
his children. The next family that he visited, the head of 
it was brought to cry for mercy on his knees. He went 



1775.] 



IX a:\ierica. 



161 



nearly twenty miles to visit a third family. When he arrived 
he desired the master of the house to send out and call in his 
neighbors, which he did; and here Mr. Garrettson gave his 
first exhortation, and three sinners at least were awakened. 

He now beo-an to hold meetino;s in his own house for 
prayer and exhortation ; and also at the house of his brother 
John, where a good work began, and some thirty of awakened 
and converted souls were formed into a society by him before 
he had formally united w^th them himself ; these he gave 
into the care of Mr. Rodda, who had charge of Baltimore 
Circuit. Mr. Rodda now took him to travel with him on the 
circuit ; Mr. R. would preach, and Mr. Garrettson would 
exhort after him. After nine days, Mr. G. told Mr. Rodda 
that he was not disposed to be a travelling preacher, and 
returned home. 

To get clear of these itinerating liabilities, he resolved to 
marry and settle himself. Just at this time he received a letter 
from Mr. Rodda to come to Baltimore. He complied w'ith 
the request, and Mr. R. sent him on the circuit, promising 
to meet him at a certain appointment. Mr. Garrettson filled 
up his engagements and had good meetings ; but to avoid 
meeting Mr. Rodda, and also to avoid itinerating, he took a 
short route for home. Calling at the house of a good old 
Methodist for refreshmiCnt, he looked him in the face and said, 
''Are you the young man that was with Mr. Rodda?" He 
i^eplied "Yes." "Where are you going?" Mr. G. said 
"Home." "What are you going home for?" said the old 
gentleman. "Because I do not intend to be a travelling 
preacher." The old Methodist replied, "From all that I can 
learn, God has called you to the work, and if you refuse, 
He will pursue you." Here, his purpose, "Not to be a 
travelling preacher," was again shaken; the angel of the 
Lord seemed to stand in his way. 

To bring him into the itinerancy the Lord condescended to 
make exhibitions of the state of this sinful w^orld to him in 
nightly visions. He tells us on a certain night he saw the 
whole world of sinners suspended in the air by a slender thread 
over the pit of destruction, while they were pursuing their 
sinful pleasures careless of their danger. In his sleep he 
began to cry aloud to convince them of their peril. This 
awoke his brother, who found him sitting up in bed, trembling, 
and w^et with perspiration. On another occasion, after 
wrestling in prayer he fell asleep and dreamed that the devil 
came into his room — that a good ano-el came and asked him 



162 



EISE OF METHODISM 



[1775-6. 



if he would go and preach the gospel. To which he replied, 
'•I am unworthy, I cannot go." Immediately the devil laid 
hold of him, from whose grasp he endeavored to get free. 
He saw but one very narrow way of escape. The good angel 
told him there was a dispensation of the gospel committed 
to him, and woe unto him if he preached not the gospel. 
He struggled, in vain, for some time to get free from his 
enemy. He then cried out, "Lord, send by whom thou wilt, 
I am vfilling to go and preach thy gospel." Soon as he 
consented he saw the devil fly through the end of the house 
in a flame of fire. He awoke out of sleep, his mystic sky 
was cloudless, and his Saviour engrossed the aS'ections of his 
heart. 

The conflicts through which Mr. Garrettson passed, as he 
was led into the kingdom of grace, and into the itinerating 
sphere, occasioned by the temptations of the enemy, is a very 
good map of what most individuals experience as they pass 
over the same spiritual highway into the favor of God ; and 
into that field of sacrifice and usefulness, known as the Metho- 
dist itinerancy. 



CHAPTER XXV. 

From Fogwell's and Dudley's, in Queen Anne's county, 
Md., the pioneers of Methodism moved down through the 
eastern section of the county, while the western portion, 
lying towards the Chesapeake Bay, was not visited by them 
until a few years afterwards. From Queen Anne's tliey 
entered Caroline county, possibly in 1774. 

In 1775 they had made appointments as low as Cboptank 
Bridge, now Greensborough. In the early part of 1776, Mr. 
Ruff was preaching on Kent Circuit, when, at his request, 
Mr. Freeborn Garrettson came over in March of this year 
to take his place for a short time. It was at this time that 
Mr. Garrettson went into Tuckeyhoe Neck, where he was 
the first Methodist preacher that the people heard. It was 
here, as he says, " That he was wandering along in search 
of an opening for the word in deep thought and prayer that 
his way might be prosperous — when, as he came opposite a 
gate, he had a sudden impression to turn in, that it was the 



1776.] 



IN AMERICA. 



163 



place where he was to begin." He obeyed the impression,* 
and went up to the house and told the mistress who came 
out, ''that if she wished to hear the word of the Lord 
preached, to send out and call her neighbors together, which 
she did." He preached there that evening and the next day. 
This was at the house of the stepfather of the late Rev. 
Ezekiel Cooper, who was an oflBcer ; and, as it was a day of 
general mustering, Mr. Garrettson, it appears, sat on his 
horse and preached to the soldiers and many others — many 

Is it not clear to all truly enlightened Christians, that the impres- 
sion which Mr. Garrettson followed in Tuckeyhoe Xeck, was of God ? 
Mr. Garrettson, in another place, says, "Individuals thought me an 
enthusiast because I talked so much about feeling, and having impres- 
sions to go to particular places. I know the word of God is our infallible 
guide, and by it we are to try all our dreams and feelings. I also know 
that, both sleeping and waking, things of a Divine nature have been 
revealed to me.''^ It will hardly be doubted or denied by Christians, 
that God selects some individuals to be his instruments to perform 
certain works at certain times — as Luther to effect the Reformation in 
the sixteenth century, and Wesley in the eighteenth century ; but these 
instruments could not find in the Bible, " Thus saith the Lord, Martin 
Luther shall expose Popery, and bring about a great reformation ; and 
John Wesley shall be a restorer of declining Christianity.-'^ These 
men were convinced of their call, as every true Gospel minister is, by 
a conviction wrought in their souls by the Holy Spirit. So, if God 
designs a person to go to a particular country or neighborhood, at a 
particular time, where he will be more useful than anywhere else, this 
cannot be learned from the Bible ; but must be made known by reve- 
lation from the Omniscient Being. St. Paul, though he had be^n con- 
stituted an Apostle by a personal interview with Christ, did not know 
the Lord's time for him to preach the gospel in Macedonia until he 
had a " vision. From this he was " assured that the Lord had called 
him to preach the gospel unto them.^^ If St. Paul needed to be directed 
by a vision where to go, it seems to be in perfect harmony with the 
administration of the Lord Jesus Christ to direct others by similar 
means — the means used by the Head of the Church are impressions, 
that are their own witness to their subjects that they are from the 
Lord — dreams and visions. We can see nothing unreasonable, unphi- 
losophical, or unscriptural in believing that many modern ministers, 
who have been consecrated wholly to the Lord, whose hearts have said, 
*' Lord, what wilt thou have me to do have been so directed. The 
results that followed from Mr. Garrettson's following the impression 
above, shows that it was from God. He found a family ready to receive 
him and his message — the foundation of a Methodist society was laid, 
out of which several preachers came, who, in their day, did good service 
for the Redeemer. The evidence that his dream, which directed him 
to the people in Sussex and Somerset counties, was of God, is equally 
confirmed by the societies and preachers that were raised up at Broad 
Creek, the Sound, Salisbury, and Quantico. The charge of enthusiasm 
will not lie against him for believing in impressions, visions,, and 
dreams ; and for the same reason Mr. Abbott, and all such ministers, 
must be acquitted of ihe charge. 



164 



RISE OF METHODISM 



[1776. 



tears were sbed, and some that received conviction that da} 
became Methodists and preachers of the gospel. Mr. E. 
Cooper was one; and it seems that Mr. John Cooper was 
another. 

Methodism was not established in Tuckeyhoe Neck with- 
out opposition. The father of Mr. John Cooper, who was 
possessed of a considerable landed estate, endeavored to buy 
off his son by telling him that " he would make a gentleman 
of him by bestowing his lands upon him if he would refrain 
from the Methodists ; but if he united with them he might 
expect to be disinherited." The son met these propositions 
by saying, " I intend to be a Methodist and a gentleman, 
too." Mr. John Cooper made one of the society which was 
formed in 1776 or 1777, in this Neck. He married a Miss 
Conner, who was brought to the Lord under the ministry of 
Mr. Pedicord — she, too, became a Methodist against the wish 
of her family, who, to keep her from going to Methodist meet- 
ing, locked up her best apparel. She, nevertheless, went to 
meeting in her ordinary clothes, which so mortified them that 
they unlocked her wardrobe and yielded to her in this matter. 
Mr. John Cooper was an early local preacher, and assisted 
in spreading Methodism through Caroline county ; and his 
son. Rev. William Cooper, is a member of the Philadelphia 
Conference. Michael Smith was the first class-leader in 
Tuckeyhoe. 

It was in this region, and not long after, that the Rev. 
Thomas S. Chew fell into the hands of Mr. Henry Downs, 
who was a chief man in this county, filling the oflSce of 
sheriff, if not magistrate too. Mr. Downs asked Mr. Chew 
if he were ''a minister of the gospel?" Mr. Chew replied, 
'•Yes." Mr. Downs then requested him to take the oath of 
allegiance, which Mr. Chew declined on account of scruples 
of conscience. Mr. Downs told him that he was bound by 
oath of office to execute the law upon him and send him to 
prison. Mr. Chew replied calmly that he did not wish him 
to perjure himself, that he was ready to suffer the penalty 
of the law. Mr. Downs, looking at him, replied, ''You are a 
strange man, and I cannot bear to punish you, I will, there- 
fore, make my house your prison." He, accordingly, com- 
mitted him to prison in his own house under his hand and 
seal, where he kindly entertained him for about three months, 
in which time he was fully awakened under the prayers and 
exhortations of Mr. Chew, and his lady was truly converted 
to God. Mr. Downs and his wife became Methodists ; and, 
assisted by others, built the first Metliodist chapel in the 



1776.] 



IN AMERICA. 



165 



county called ''Ebenezer Chapel" — tliis house 'R-as erected 
between 1780 and 1784. It was a rallying centre for the 
Methodists of this county in the last century ; and Tuckey- 
hoe Neck furnished its quota of preachers for the itinerancy 
in the Reverends Ezekiel Cooper, Solomon Sharp, Stephen 
Martindale, and Thomas ISfeal. 

When Dr. Coke first preached in Tuckeyhoe Chapel in 
December 1784, he says, " The people here are the best 
singers I have heard in America." 

Mr. John Cooper, who was one of the early and leading 
Methodists in Tuckeyhoe Neck, used to relate, wdth others, 
a strange phenomenon, which was often seen in the evening 
meetings, during a great revival, which was going on in 
Tuckeyhoe Neck, when Methodism was in its infancy in that 
neighborhood. An unaccountable light, resembling flame, 
was often seen hovering over the heads of the Methodists, 
when engaged in prayer and class meetings. It was seen 
several times, by many people, brooding over different per- 
sons. This phenomenon produced not only awe in the minds 
of the beholders, but it was a witness to the divinity of the 
work, and led the unconverted to venerate the Methodists. 

The Rev. William Cooper, of the Philadelphia Conference, 
son of the above-named John Cooper, who communicated the 
account to us, says, " I often sat and trembled when my 
father, mother, and others were conversing about this, with 
other strange appearances of those times." 

In the course of this year (1775) the Methodists were de- 
creasing in New York, New Jersey, and Pennsylvania. In 
Maryland, Virginia, and North Carolina, there was a large 
increase. The return of members to the following Conference 
was 4921, and no return was made for Kent Circuit, which re- 
turned the previous year 353 — this added to the above num- 
ber would make 5174. The increase was more than 2000. 
At this time there were north of Mason and Dixon's line 
523. South of it 4651 — nearly nine-tenths of the Method- 
ists at this time w^ere in Maryland, Virginia, and North 
Carolina. 



166 



RISE OF METHODISM 



[1776. 



CHAPTER XXVI. 

In May, 1776, the fourth Conference was held in Balti- 
more. This is the first time that Conference was held in 
this town. The two circuits in Jersey were put into one. 
Chester was merged into the Philadelphia Circuit. Norfolk was 
burnt down, and the name of the circuit disappears. Four 
new circuits appear on the Minutes — Fairfax, Hanover, and 
Pittsylvania, in Virginia, and Carolina, in North Carolina. 
Fairfax was taken from Frederick Circuit, and Hanover, 
Pittsylvania, and Carolina, were taken from Brunswick Cir- 
cuit. There were eleven circuits, and twenty-five travelling 
preachers, including Mr. Rankin. 

In the days of St. Paul, " not many mighty, not many 
noble," were brought into the fellowship of Christians by 
the preaching of the gospel ; very few of this description 
have been found among the Methodists ; nevertheless, there 
was now and then one who was reached by the Methodist 
ministry in the beginning. About this time, Mr. Fairfax 
(a relation of old Lord Fairfax),* a gentleman of large estate 

* Hatred of tyranny and love of liberty have been the two ruling 
passions in the human heart, which have secured all the civil and 
ecclesiastical freedom now existing in Christendom. These two pas- 
sions have been operating from the dawn of the Reformation ; and in 
no country in Europe have they worked out such results as in England, 
the nation from which the people of the United States chiefly sprang. 
In the seventeenth century, when this country was colonized, these 
passions were vigorously operating in England; they brought Charles I. 
to the scaffold, and placed Oliver Cromwell, no less a tyrant, in his 
way, in power. New terms were used to represent the views of the 
struggling parties ; those who advocated monarchy in church and state, 
were called Tories, from toi^ee, an Irish word, signifying a savage 
robber. Those opposed to monarchy in church and state, were called 
\yhigs, from ivhig-a-more^ a phrase used by the Scotch, who were 
generally of the latter party, in driving strings of horses. When Anne, 
the daughter of James, Duke of York (after whom New York was 
called), and brother to Charles II., and granddaughter of Charles L, 
came to the throne, she began her reign with Whig friends and 
counsellors ; one of them was the serene, indefatigable, but avaricious 
Duke of Marlborough. After a while, Anne began to favor Tory 
views, of divine right and passive obedience. Her old playmate, • 
Sarah Jennings, now Duchess of Marlborough, one of the greatest and 
most high-bosomed ladies of the age, alwa^ys a Whig, began to fall from 
Anne's esteem, and Mrs. Marsham, her kinswoman, who had been 
brought to the notice of the queen by the duchess, took her place at 
court. She was but the tool of Harle}^, secretary of state, whose 
coadjutor was Heury St. John, afterwards Lord Boling]jroke. They 



1776.] 



IN AMERICA. 



167 



in Fairfax county, Virginia, was savingly brought to the 
knowledge of the . Lord Jesus Christ. He was at the Con- 
ference held in Baltimore, in 1776, and in the love-feast, he 
spoke of what God had done for his soul, with such simplicity 
and unction from on high, as greatly affected every one that 
heard him." 

Mr. Francis Hollingsworth was the first gentleman of much 
wealth, that consorted with the Methodists. Next, Mr. Gough, 
who, it seems, was worth nearly a quarter of a million of dollars. 
Now, Mr. Fairfax. In 1780, Mr. Richard Bassett, who, in 
his day, was wealthy and influential. About the year 1787, 
Mr. James Rembert, of South Carolina, a man of much 
wealth, became a Methodist. In 1790, General Hardy 
Bryan, of North Carolina, and General Russell, of Virginia. 
About the same time. Lieutenant Governor Van Courtlandt, 
of New York, and General Lippett, of Rhode Island. These 
individuals, as nearly as we can ascertain, were the most dis- 
tinguished by their wealth and position in society, of any that 
became Methodists in the last century, when Methodism 
was planted in their respective neighborhoods. But, let it 
be remembered, that no one was retained in society at that 
day, merely on account of his money. These wealthy 
families conformed to Methodist rule and discipline as strictly 
as the poor slaves, with whom they mingled in worship. 

Kent Circuit had three preachers — Nicholas Watters, 
"William Wren, and Joseph Hartley — sent to it, 

Mr. Nicholas Watters was an elder brother of William 
Watters, born in. Maryland, in 1739. He began to exhort 
in 1772, and in 1776 was received as a travelling preacher, 
and sent to Kent Circuit. In 1779 he located, and remained 
in that relation to Methodism for many years. He came in 
the travellincr connection ao-ain, and ended his life and his 
labors in the work, in Charleston, S. C, in 1804, in his 
sixty-fifth year. He was a Christian of great moral 

succeeded in prostrating the Whigs, and placing the Tories in power. 
Several of the leading Whigs came to this country, bringing with them 
their hatred of monarchy. Of these, we name the Claypole and Hali- 
fax families. Oliver CromwelFs favorite daughter was married to a 
Claypole ; and the Claypoles among the early settlers of Philadelphia, 
were descended from Oliver Cromwell. 

Fairfax was opposed to the Stewarts ; Lord Fairfax commanded an 
army in the civil war which prostrated the power of Charles I. They 
were identified with the Whigs and Presbyterians. This historical 
sketch may furnish the reason why a descendant of Lord Fairfax set- 
tled in Virginia, and took up a vast tract of countr}^ — one county bear- 
ing his name to the present time. 



168 



RISE OF METHODISM 



[1776. 



courage, and nothing delighted him more than conversing 
on the things of God. His heavenly-mindedness, and uni- 
form simplicity of deportment, greatly endeared him to his 
brethren. Nearly his last words were, " I am not afraid to 
die: 

Farewell, vain world, I^m going home, 
My Jesus smiles and bids me come.^' 

Mr. William Wren appears to have been used to supply a 
place occasionally. It is possible that he was from the 
Eastern Shore of Maryland. Mr. Hartley will be noticed 
more fully hereafter. 

Mr. Asbury did not attend the Conference held in Balti- 
more ; he was in Pennsylvania, in an afflicted condition. 
He was appointed to Baltimore Circuit. Mr. James Foster 
was one of his colleagues ; and, coming from Virginia, where 
the work of God was gloriously prospering, he brought the 
spirit of the work with him to Maryland. 

Mr. Jam.es Foster was a native of Virginia, and among 
the first that came into the itinerancy from that part of the 
work. He was an excellent man, a zealous and useful 
preacher. The toils and privations of the itinerancy soon 
broke down the energies of his slender constitution, and he 
married, and settled in life. Losing his wife, he moved into 
South Carolina. Here he found several Methodist families 
that had moved from Virginia, and he commenced holding 
meetings and preaching, and formed a circuit that was 
called Broad River. It appears that he re-entered the 
travelling connection, and finally desisted in 1787. 

" Mr. Foster possessed good preaching abilities, was re- 
markably amiable in his disposition, and interesting in his 
personal appearance, and labored with great acceptance and 
usefulness. He was, however, so abstemious in his habits 
of life, that that, together with his labors in the ministry, 
proved too much for his physical strength, so that his mind 
sank with his body. Under mental derangement, he wan- 
dered about for years, till he was relieved by death. In this 
state, he was still strict in his habits, and inoffensive in his 
intercourse with the families he visited. He continued to 
take part in family worship, when called on, with much 
devotion and propriety." Memoirs of Gatch, p. 84. 

The health of Mr. Asbury was so poor that, for several 
months, it interrupted his regular work in travelling and 
preaching. 

After several days' confinement at Mr. Gough's, he resolved 



1776.] 



IX AMERICA. 



169 



to try the Warm Springs at Bath, in Berkley county, Va. 
While at the Springs the circuit was supplied by Mr. Webster, 
now retired from the itinerancy ; and Mr. Lynch, one of 
Mr. Asbury's sons in the gospel, now a local preacher, and 
Mr. Foster. Messrs. Gough and Merryman were with him 
at the Springs. That they might be useful they held a 
meeting for prayer and exhortation every evening at one or 
the other's lodgings ; and Mr. Asbury frequently preached. 

But, he observes, ''The zealous conversation and prayers 
of Mr. Gough seemed to move and melt the hearts of the 
people more than my preaching." While at the Springs he 
met with a man that had never before seen or heard a Meth- 
odist, and yet he was a Methodist in principle, experience, 
and practice, having been brought to the knowledge of God 
by affliction, reading, and prayer. On one occasion he rode 
seventeen miles to see a saint indeed, a woman that had been 
confined to her bed for fifteen years, and happy in the love 
of God, though she had never seen a Methodist, nor any 
other truly religious people. These cases show what God 
can do without human instrumentality. On leaving the 
Springs he declared them the best and the worst place he had 
been in. The best for health, and the worst for religion. 
His health was now so far restored as to enable him to go on. 
in the regular itinerant work. 

From the Conference held in Baltimore in 1776, Mr. Free- 
born Garrettson commenced his regular career of almost 
unparalleled usefulness as a Methodist travelling preacher. 
The sore conflict of soul through which he had passed in 
consenting to move in the orbit of itinerancy, together with 
his much fastino;, abstaininp-, and abundant labors, had o-reatlv 
enfeebled his body. He left his bed — rode to Baltimore — 
passed through an examination before the Conference — was 
admitted on trial ; and for the first time received a written 
license from Mr. Rankin. On leaving the preaching house, 
and at the place where he went to dine, he fainted. When 
he came to, he was surrounded by several preachers who 
looked to him more like angels than men. It seemed to him 
that he had been in a place that he did not wish to leave ; 
and asked, "Where have I been?" While the preachers 
were singing and praying around him, such was his happiness 
that it seemed to be the vestibule of heaven to him. 

He was appointed to Frederick Circuit. None but those 
who have felt it, know the feelings of a young preacher as 
the hour approaches when a congregation expects him to 
preach, and he feels that he has neither text nor sermon to 
15 



170 



RISE or METHODISM 



[1776. 



meet their expectation. Such was Mr. Garrettson's feeling 
on several occasions at this time. Sometimes he was tempted 
to hide himself, or wished that he was sick. He even envied 
the condition of insects that crawled on the earth. At one 
time, as he was riding to his appointment, he turned his horse 
three different times to go home and preach no more. He 
always found that when he was thus weak he was strong — 
that the greater the cross was to speak for God, the greater 
was the blessing, both to himself and the people — that these 
seasons of mourning, weeping, and praying under the cross 
were pledges of powerful meetings ; on one of these occasions 
the power of God fell on the people so remarkably that the 
meeting lasted till nearly night, and twenty broken-hearted 
sinners were added to a small society of four. 

After spending half of the year on Frederick Circuit, ho 
spent three months on Fairfax Circuit ; and the last quarter 
of this year he was in New Virginia, in what was afterwards 
Berkley Circuit. In this region there were several small 
societies already formed, and many doors were open to the 
preachers. At Shepherdstown he was permitted to preach 
in the church. The fourth time he preached in it there was 
a great crowd, and a woman cried aloud for mercy. As this 
was new to them, many of them tried to get out of the 
church ; but could not for the crowd at the door. The Lord 
set her soul at liberty — -she clapped her hands and joyfully 
praised the Lord, and then sat down quietly. Most of the 
people were melted into tears. The minister of the church 
said the doctrine that Mr. Garrettson preached might be 
true, as he seemed to bring Scripture to prove it, but he 
knew nothing about it. Good-natured man ! 

It was a very affecting time when Mr. Garrettson took 
leave of this people. He addressed a large assembly for 
nearly three hours, and was listened to with the greatest 
interest while the presence of God rested upon the audience. 
When he concluded the people hung around him, begging 
him with their words and tears not to leave them; nor did his 
tears flow less freely. At last he tore himself away, in hope 
of meeting them where tears are wiped from all faces. 

Mr. Waiters, from the Conference in Baltimore, was re- 
turned to Fairfax Circuit. He spent a part of this year in 
forming Berkley Circuit. In Berkley and Frederick coun- 
ties, Va., he was, to many of the people, the first Methodist 
preacher that they saw and heard. In this new field he found 
many anxious inquirers after salvation. The latter part of 



177G.] 



IN AMERICA. 



171 



this year he spent in Frederick Circuit, among loving 
friends. 

Messrs. M'Clure and Fonerdon were stationed with Mr. 
Watters. Adam Fonerdon appears to have been a local 
preacher from Baltimore or Frederick count}', taken up as a 
temporary supply ; after this we do not meet with his name. 

Mr. Thomas McClure continued to travel and preach until 
1782, when he located. He was a firm, useful preacher. 

Messrs. Gatch and Sigman were stationed on Hanover 
Circuit this year. Mr. John Sigman was a local preacher in 
Alexandria, Va., when Methodism was first planted there in 
177-i. In 1780 he located. 

Mr. Gatch says: '^Mr. Rankin asked me if I was willing, 
at this Conference, to take an appointment in Virginia. I 
gave him to understand that I could have no objection. So 
my next appointment was to Hanover Circuit. I had the 
privilege of Mr. Shadford's comipany into Virginia, he also 
having an appointment to that state. My circuit was very 
large. It lay on both sides of Jam.es river, and was a part 
of six counties. But it appeared like a new world of grace. 
The Baptists, who preceded us, had encountered and rolled 
back the wave of persecution. Shubal Stearns and Daniel 
Marshall, who were the first-fruits of George Whitefield's 
labors in the East, had become Baptist members of the sepa- 
rate order. Thej had travelled extensively through the 
state, and others, through their instrumentality, were raised 
up, and became faithful and zealous ministers, and they 
endured a great deal of persecution. As a token of respect, 
I will here name JohnVv^aller, with whom I became intimate. 
He was an American in sentiment, a good preacher, and 
suffered much for the cause. He was confined in jail, first 
and last, one hundred and thirteen days, in different counties. 
Mr. Garrett and Mr. M'Roberts, two ministers of the Church 
of England, who did not confine their labor to their respec- 
t ve parishes, had also preached in those parts, and we 
entered into their labors. 

" The congregations on the . circuit were very large, so 
that we had frequently to preach in orchards and in the grove. 
Mr. Rankin was with us at our first quarterly meeting. 
Though the labors of the circuits were hard, yet they were 
rendered pleasant to me till the fall of the year, when the 
weather became cool. From preaching out of doors to large 
congregations, which made it necessary to extend the voice, 
my health failed ; and my lungs becamje so affected that for 
some time I was entirely unable to preach. Mr. Shadford, 



172 



RISE OF METHODISM 



[1776. 



who had been appointed to Brunswick Circuit, attended our 
second quarterly meeting, and I took his place. My health 
remained so poor that it was a considerable time before I 
could reach the circuit. On my way I lay sick two weeks at 
the house of Mr. St. Patrick. I thought him the most holy 
person I ever saw. He seemed to breathe in an atmosphere 
of prayer, and enjoy communion with God at all times, even 
while engaged in the secular employments of life. I found 
it good to be afflicted at the house of such a saint, and his 
society and examiple were a blessing to me. V/hen I got 
into my circuit I was able to preach but seldom. Sometimes 
it was with great difficulty I attempted to pray in public. It 
appeared to me that my lungs were entirely gone. Fre- 
quently I would have to raise up in the bed to get my breath. 
I felt it even a difficulty to live. The sensation of my whole 
system was as though thousands of pins were piercing me. 
While in the ^forth, I had to contend with persecution; now 
bodily affliction attended me. At times I felt comfortable ; 
but not being able to serve the circuit was a great affliction 
to my feelings. 

" Mr. Garrett lived in the bounds of this circuit. He 
labored extensively, and was very useful. Several preachers 
were raised up under his ministry, who became connected 
with our society, and some of them itinerated. He fitted 
up his barn for our accommodation, and it became a regular 
preaching place, where quarterly meetings were occasionally 
held. The hospitalities of his house were generously con- 
ferred upon us, while he was truly a nursing father to Method- 
ist preachers. Mr. Shadford had spent the principal part 
of his time for two years on this circuit. His ministry had 
been owned of the Lord. Great numbers had embraced 
religion ; some professed sanctification, and the societies 
were comfortably established in the gospel of their salvation. 
I was in company with one of the preachers raised up under 
Mr. Garrett's ministry, who I heard had professed sancti- 
fication. I spoke to him on the subject. He said he hml 
once professed it, but afterward concluded that he must have 
been deceived. I inquired for the reason. He said his wife 
became sick, apparently nigh unto death, and he could not 
give her up. I asked him if she did die — I knew she was 
still living. He answered no. 'Then,' said I, 'you was 
right, as it was not the will of God she should die.' I ex- 
horted him to hold fast faith, and make a proper use of it; 
for then it will be like the flaming sword in the east of the 



1776.] 



IN AMERICA. 



173 



garden, turning every way, and then will our confidence in 
God remain unshaken. 

" Mr. Garrett attended our quarterly meeting, and ren- 
dered good service. The Spirit of the Lord moved upon the 
souls of the people. My own soul was greatly refreshed. 
In the latter part of my time on the circuit, I had more 
strength of body, and the Lord blessed me w^ith the spirit of 
preaching. I had a great attachment to the people of the 
circuit, and hope to meet many of them in the kingdom of 
our heavenly Father. After our last quarterly meeting, I 
set out for the Conference to be held in Baltimore, May 20, 
1777."* 

North Carolina first appears on the Minutes this year. 

In 1773, the preachers began to preach in North Carolina. 
Mr. Pilmoor passing through it preached a few times in the 
early part of this year ; and Mr. Williams visited it in the 
latter end of the same year; and in the spring of 1774 
began to form societies in it. Some of the first societies 
formed in this province were in Halifax county ; and in this 
reo-ion Methodism had its o;reatest streno;th in this state while 
in its infancy. The following were the principal families 
among the Methodists in this state, in the beginning: The 
EUises; Reuben Ellis was one of the first travelling preachers 
from this state. The Yancys ; Mrs. Yancy was one of the 
most self-denying, holy women that ever was ; the Rev. John 
Dickins married a Miss Yancy. Mr. Gabriel Long, with 
whom Jesse Lee lived before he was a travelling preacher, 
was a great Christian. Near him lived Mr. Bustion, another 
good man. Colonel Taylor's family, on Tar river, was a 
chief family in the beginning. There were Drs. Peets and 
King. The Williamses were considered wealthy. There 
were Adams, and Ashton, Baxter, Beck, Burrows, and Brow- 
der; Cooper, Crawford, Clenny, Clayton, Costus, Carter, 
and Cole; Duke, Dobb, and Doale; Edwards, and Easter; 
Guthrey ; Hardgrove, Howell, Hatfield, Hill, Hinton, Har- 
riss, Hearn, and Henly ; Jones, and Jean ; Kennon ; Lind- 
say, Lock, Lee, and Leadbetter ; Merrett, Martin, Madeira, 
Malone, and Moore ; Crump, Price, Pegram, Paschall, and 
Pope; Reeves, Roads, Randall, and Ross; Jenkins, Seward, 
and Short ; Turner, and Todd ; Low, and Tillman ; White, 
Whittaker, West, Wim, and Young. 

Arnett, Allen; Bryan, Bell, Burr, and Ballard; Camp- 
bell, Connelly, Currell, Carson, Clarke, and Cox ; Elsberry, 

Skete-h of the Eev. Philiii Gatch, p. 50-54. 

15* 



174 



RISE OF METHODISM 



[177G. 



Gordon, Gardiner, and Gibson ; Col. Hindorn, Herndon, 
Horton, Hardy, Harrison, and Heady ; Johnson, Jackson, 
and Jarvis; Kimbrough, Lloyd, and Lowe; M'Master, and 
Anthony Moore, who was a great saint; Night, and M'Night ; 
Proby, Reddrick, Rainy, and E^ichardson; Smith, Threadgill, 
and Sannders ; Tomlinson, and Thompson; Snipe, .Weather- 
spoon, and Ward. 

In this list of names we mention only a few of those who 
first received the preachers, and had the preaching at their 
houses. Out of some of the above-named families, preachers 
of the gospel came; and some of them were instrumental in 
building chapels at that early day that were called after 
them. 

Messrs. Drumgole, Poythress, and Tatum, were in Caro- 
lina this year. 

Mr. Isham Tatum was a native of the South. After 
spending five years as a travelling preacher, he desisted, and 
settled in the South, where he lived many years in good 
repute as a local preacher. In his last days he was repre- 
sented as the oldest Methodist preacher in America, if not 
the oldest in the v/orld. His deep and uniform pietj^, 
together with his usefulness, secured to him great respect 
from his brethren. After spending many days in the 
service of his Redeemer, he was gathered, with honor, to his 
fathers. 

Mr. Francis Poythress was a native of North Carolina, or 
of Virginia, bordering on that province. He was born near 
the time of George, afterwards General, Washington's nati- 
vity, in 1732. He inherited, at the death of his father, a 
considerable personal and real estate. Under the influence 
of impetuous feelings, such as actuated his course of life, he 
rushed into all the follies and vices of the irreligious com- 
munity in which he lived ; and, probably, greatly pared 
down his paternal inheritance. By a merciful Providence, 
he was brought to right reflection by pungent reproof, 
administered to him by a lady of high rank. In confusion 
of mind he left her house hurriedly, and on his way home 
resolved to mend his manners. He took the right means — 
he began to read the Bible, and pray in secret. His con- 
victions increasing — his miserable feelings led him to inquire 
for some one who was capable to instruct him in the good 
way. After a long time of darkness and sorrow, he heard 
of the Rev. Devereaux Jarratt, — he found him, and remained 
for some time at his house receiving instruction from him ; 
this Y>'as, most likely, about 1772. As soon as he received 



1776.] 



IN AMERICA. 



175 



a knowledge of his acceptance with God, he began to travel 
about and preach the way to heaven to all who would hear 
him ; this was before the Methodist preachers had reached 
his natal region. Soon after, he fell in with a Methodist 
preacher, — Williams, Pilmoor, Wright, or some one of those 
who first visited Virginia, — who gave him the doctrine and 
discipline of the Methodists, which he approved of and 
joined them. 

From the first Conference of 1773, Richard Wright was 
stationed in Virginia. In the spring of 1774, he returned, 
giving a good account : stating that one Methodist chapel 
was built, and " tiuo or three more preachers had gone out 
on the Methodist plan." It is within the range of conjecture 
that Mr. Poythress w^as one of these : — in the fall of 1775, 
he was received as a travelling preacher, at a quarterly 
meeting on Brunswick Circuit, together with James Foster, 
and Joseph Hartley. See Asbury's Journal, vol. i., p. 124. 
He became a very considerable preacher among the Method- 
ists. For twelve years in succession, from 1788 to 1797, 
he filled w^hat has since been called the office of Presiding 
Elder. In 1797, when Mr. Asbury was much afflicted, and 
Avorn down by labor, he was making, in his judgment, a 
selection of suitable men to strengthen the Episcopacy, he 
named three, Messrs. Whatcoat, Lee, and Poythress. The 
General Conference of 1800 elected but one, and the lot fell 
on Mr. Whatcoat. At this time Mr. Poythress must have 
stood very high in Mr. Asbury's estimation, as he regarded 
him as a suitable person to help bear the burthen of the 
Episcopacy. He followed the tide of emiigration, too ; and 
assisted in planting Methodism in Kentucky. His name is 
found in the Minutes for the last time in 1802. It is not 
said how he retired from the work. In 1810, Mr. Asbury 
saw him for the last time in Jessamine county ; he says. 
This has been an awful day to me ; I visited Francis 
Poythress ; if thou beest he, but, 0 how fallen !" 

To understand this language of Bishop Asbury, Mr. 
Poythress, while he continued in a course of moral rectitude, 
as far as he was capable of to the end of his protracted life, 
began to show signs of insanity in 1794, which increased 
from year to year, asserting that he was "a ruined man," 
and that his best friends were conspiring to ruin him, and 
'' the officers of justice" were pursuing him. It has been 
supposed that the failure of Bethel Academy in Kentucky, 
an institution which he had a deep interest in, was a cause 
of his mental derangement. It may be asked, '' W^as Bishop 



176 



RISE OF METHODISM 



[1776. 



Asbury such a poor judge of Episcopal qualification as to 
suggest a man with a vein of insanity in him, as fit for the 
office ?" The answer is, " In 1788, when he was deemed to 
be sound mentally, as well as morally, he went to Kentucky, 
where the Bishop could have but little mtercourse with him, 
and lacked opportunities to discover his state of mind." It 
was not until the fall of 1799 that he furnished unequivocal 
evidence of his state — then, his body and mind became a 
complete wreck. In 1800, he was placed in charge of a 
district, but could not attend to the duties of his charge. It 
has been intimated that he dealt rashly with Benjamin 
Ggden, one of the first itinerants sent to Kentucky ; if so, it 
may find its apology in his state of mind. 

Judge Scott, of Ohio, says, " His rank, as a preacher, was 
not much above mediocrity." He was about five feet nine 
inches high, and heavily built, — his muscles large, — in the 
prime of life may have been a man of great muscular power. 
His complexion was dark, and his facial expression grave, 
inclining to melancholy. In old age his eyes were sunken 
in their sockets, — his hair gray, turned back, and hanging 
over his shoulders, — his dress plain and neat. To the last 
he had honorable feelings, and a proper sense of moral 
obligation. In his last days he found a home with his sister, 
a Mrs. Pryor, who lived twelve miles south of Lexington, 
Ky., where he died, some time after 1810. He was eighty 
or more years old, at his death. See " Sketches of Westei'n 
Methodism," by J. B. Finley, pp. 132—142, 

On Brunswick, Messrs. Shadford, Duke, and Glendenning 
were laboring. Here, Mr. Shadford's success was greater than 
it had ever been before. He says, " I seldom preached a ser- 
mon but some were convinced or converted, often three or four 
at a time." Among the converts was a dancing-master, whose 
name was Metcalf, but by way of nickname was called 
Madcap. He first came to hear Mr. Shadford, dressed in 
scarlet, he next came dressed in green ; but was so cut 
under the preaching, and felt such a load of sin on his soul, 
that he moved heavily, and could not " shake his heels 
at all." He gave up a large and profitable dancing-school, 
and determined to dance no more, and engaged in teaching 
reading, writing, and arithmetic. He obtained the pardon- 
ing love of God, joined the Methodists, and after living a few 
years, he died a great witness for God ; having been one of 
the most devoted Christians in the connection. 

On another occasion Mr. S. could not reach his appoint- 
ment by reason of a flood, that prevented him from finding 



177G] 



IN A^rEHTCA. 



177 



the bridge. He went to a planter near by, and obtained 
permission to sleep at his house. Finding the region was 
well inhabited, a congregation was collected, to whom he 
preached. After the planter had heard him a second time, 
the deep of his heart was broken up, and he would have 
preaching at his house. He and his wife soon found the 
Lord ; a great work began ; and there was a society of 
seventy raised up in that place. We presume, this was in 
the region of the Dismal Swamp. This year he and his 
colleagues added eighteen hundred to the societies on Bruns- 
wick Circuit, and the following summer and fall of 1776, 
about one thousand. 

In June, 1776, Mr. Rankin went to Virginia, where the 
great revival that began in 1775, was still in progress. 
Here the displays of God's power exceeded anything that 
he had witnessed in Maryland, or that he had ever seen. 
" Many were calling aloud for mercy ; while others were 
praising their Saviour. My voice was drowned amidst the 
pleasing sounds of prayer and praise. Husbands were in- 
viting their wives to go with them to heaven, and parents 
were calling upon their children to come to the Lord. As 
my strength had failed, I desired Brother ShacJ^'ord to speak ; 
in attempting it, he was overcome and obliged to sit down ; 
and this was the case both with him and myself, over and 
over again. This mighty outpouring of the Spirit continued 
for more than two hours. It was difficult to persuade the 
people to leave the meeting as night came on. Some of 
them had to ride sixteen miles to reach their homes. Up- 
wards of fifty were on that day born from above, besides 
many that testified to the all-cleansing blood of Christ. It 
being our quarterly meeting, I was informed that a company 
of soldiers were to be at the meeting to take up the preachers. 
Some of our good people, men and women, came to me, with 
tears, persuading me to leave the meeting. My reply was — 
I fear nothing, and will abide the consequences. I went to 
the arbor, where I saw the soldiers. After singing, I called 
on all the people to lift up their hearts to God. When we 
arose from our knees, most of the congregation were bathed 
in tears, and several of the officers and their men were wiping 
their eyes. I had not spoken ten minutes when a cry went 
through the people, and some of the officers and soldiers 
were trembling. AYe concluded our meeting in peace ; and 
some of the officers said, " God forbid that we should hurt a 
hair of the head of such ministers of the Lord Jesus Christ, 
who show unto us the way of salvation." 



178 



RISE OF METHODISM 



[1776. 



This quarterly meeting was held on the 27th of August, 
1776. In the afternoon, and particularly in the evening of 
this day, Mr. Rankin had a strong impulse upon, and pre- 
sentiment in his mind, that there had been an engagement 
between the British and American troops." He mentioned 
it to one of the preachers, adding, We shall soon know 
whether this presentiment is from God or not." Two days 
afterwards, he heard of the battle of Long Island, which 
took place on the 27th5 the day on which he had the pre- 
sentiment.* 



CHAPTER XXVII. 

Of the great work in Virginia, its origin and progress, 
the reader will find a further account in what follows. 

Hitherto Maryland had been the field where the labor of 
Methodist preachers had been crowned with the greatest 
success ; but now^, Virginia, especially that part of it south 
of James Ri\^r, became the hotbed of Methodism. Candor 
requires us to say, that the foundation of the great spiritual 
prosperity of this region had been laid by the evangelical 
ministry of the Rev. Devereaux Jarratt, of the Church of 
England. Mr. Jarratt studied divinity under the Rev. 
Samuel Davies, who was the Presbyterian minister in Hano- 
ver county, Virginia ; and experienced a change of heart, 
of which he w^as fully sensible while a student. 

As the circumstances that led to the settlement of Mr. 
Davies in Hanover county are singular, we w^ill relate them. 
He was of Welsh descent, born within the limits of what is 
called the "Welsh Tract," in New Castle county, Delaware, 
on the farm owned and occupied by Mr. Alman Lum, near 
the Summit Bridge. The Rev. William Robinson visited 
Virginia in 1743, and was invited to preach at Morris's 
Reading Room — a building that Mr. Samuel Morris, and 
others, had erected for the people of the neighborhood, to hear 
Luther's Commentary, Boston's Fourfold State, and White- 
field's Sermons read in, as they had no minister at that time. 
The night before Mr. Robinson preached at the Reading 
Room, he stayed at a tavern where he had occasion to re- 
prove the landlord for profanity, who wished to know who 

^ Abridged from Mr. Wesiey^s Missionaries to America. 



1776.] 



IN AMERICA. 



179 



Mr. Robinson was, that he took such authority upon him. 
Mr. Robinson replied, I am a minister of the GospeL" 
The landlord replied, " Then your looks belie you very 
much." Mr. Robinson's features were very homely ; his 
face much disfigured by the small-pox, by which he had lost 
the use of one of his eyes. Mr. R. said, " If you w^ill accom- 
pany me to-morrow, you can hear me preach;" to which the 
landlord consented, provided he w^ould preach on " I am 
fearfully and wonderfully made." This text was given by 
the landlord as a sarcasm on Mr. Robinson's face. Under 
the discourse, the tavern-keeper was made to see that his 
sinful soul was as uncomely in the sight of Grod, as Mr. 
Robinson's face was in his eye, and led to his reformation. 
A collection was made and sent to Mr. Robinson to pay 
him for his preaching ; which he received on this condition, 
that it should be applied to educate some pious indigent 
young man for the ministry — with a further understanding, 
that the young man should come and preach for them when 
he was prepared. This money was applied to educate young 
Samuel Davies, who afterwards was settled in Hanover 
county, Virginia. 

While ministering here he was much interested for the 
slaves, many of w^iom attended his ministry and belonged to 
his church. Some of them, in the improvement of their few 
leisure hours, had learned to read, and w^ere very desirous to 
have books. He supplied them to the utmost of his means. 
About this time Mr. Wesley w^as much affected by one of his 
letters, and sent a donation of books and tracts to him, to 
be distributed among such as could read. The psalms and 
hymns were peculiarly acceptable to them. Some of them 
would stay all night in his kitchen, and at all hours of the 
night when he would awake out of sleep, " a torrent of 
sacred psalmody w^as pouring into his bed chamber." Some 
of them spent the whole night in this exercise ; Mr. Davies 
observed that " the negroes, above all the human species, 
have the nicest ear for music." 

The books that Mr. Wesley sent called forth a letter from 
Mr. Davies, which fully shows what spirit he was of. Some 
of its language and sentiments were — " I have long loved 
you and your brother, and prayed for your success, as zealous 
revivors of experimental Christianity. If I differ from you 
in temper and design, or in the essentials of religion, I am 
sure the error must lie on my side. Blessed be God for 
hearts to love one another! I intended to have kept my 
peculiar love for you a secret, till w^e arrived where seas shall 



180 



RISE OF METHODISM 



[1776. 



no more roll between us. But your late pious charity con- 
strains me to give you the trouble of a letter. I am confident 
God will bless it, and render you useful at the distance of 
near four thousand miles. How great is the honor God has 
conferred upon you, in making you a restorer of declining 
religion ! And after struggling through so much opposition, 
and standing almost alone, with what pleasure must you 
behold so many raised up, zealous in the same cause ! I 
desire you to communicate this to your brother, as equally 
intended for him. And let me and my congregation, par- 
ticularly my poor negro converts, be favored with your 
prayers. In return for which neither you nor your cause 
will be forgotten by your affectionate fellow-laborer and 
obliged servant." 

Mr. Samuel Davies was one of the lights of the last cen- 
tury — he drank at the same fountain where Wesley and 
Whitefield satisfied their souls. He arose from obscure indi- 
gence to be president of Princeton College. 

Mr. Jarratt, after having the instructions and pious 
example of Mr. Davies, was settled in the -parish of Bath, 
in Dinwiddie county, Va., as rector, in 1763. According to 
his account, there was not a family within his parish that had 
even the form of godliness, and profaneness abounded. He 
was the only minister in the province, of the Church of Eng- 
land, that was, at that time, truly evangelical. His doctrine 
of the fall, repentance, justification by faith, and the neces- 
sity of being born again, raised a great outcry against him. 

The increased attendance of the common people from Sab- 
bath to Sabbath, the tears that. fell from their eyes, and some 
abatement of profanity, encouraged him to persevere. 

It was not long before some began to inquire of Mr. Jar- 
ratt what they should do to be saved. He now began to 
preach abroad, and in private houses ; and to meet the serious, 
of evenings, for religious conversation. In 1770 and in 1771, 
the work was much greater, especially at a place called White 
Oak, in his parish. 

Here he formed the awakened into a society, and found 
that they increased in faith and holiness. All that Mr. Jar- 
ratt lacked, even at this time, of being a Methodist, was the 
name. He was well acquainted with Mr. Wesley, and was a 
close imitator of him ; and they both belonged to the same 
church. Such was the state of things in this part of Virgi- 
nia in 1772, when the Methodist preachers first went there. 
During this year the work was greatly enlarged. The labors 
of the preachers seconding those of Mr. Jarratt, the revival 



1770] 



IN AMElllCA. 



181 



spread fifty or sixty miles around. In March, 1773, the 
llev. Robert Williams pame to the house of Mr. Jarratt, and 
was the first Methodist preacher that visited him. Instead of 
being scowled away in the spirit of exclusiveness, he was taken 
by the hand as a brother beloved. The next year other 
preachers came, who received a cordial welcome. From the 
year 1773, the work was carried on in the counties of Sussex 
and Brunswick, chiefly by the Methodists ; and in these 
counties Methodism had its stronghold in Virginia, in the 
last century. In 1774, the word preached was attended with 
greater power than had ever been known in that region 
before ; many hearts were pierced, tears fell plentifully, and 
some were constrained to cry aloud. 

In 1775, Mr. Shadford was sent to take charge of Bruns- 
wick Circuit, where he continued his labors for eighteen 
months. During this time, through the preaching of Mr. 
Jarratt, and the Methodist preachers, accompanied by the 
Holy Spirit, there was the greatest work of religion that had 
ever been known in America. 

In 1775, Mr. Asbury was preaching on the Norfolk Cir- 
cuit, and in the fall of this year he visited Brunswick, and 
labored for a few months. Here his soul caught the holy 
flame that was burning in these parts. Mrs. Jarratt met him 
and entreated him to come into their parish ; and at Captain 
Boushell's, both Mr. and Mrs. Jarratt met him, giving a long 
account of the Avork under Mr. Shadford ; here they held a 
watch night together. Mr. Jarratt had fitted up his barn 
for the Methodists to preach in, as neither of his churches 
were very near to his residence. We give some of the most 
striking occurrences of this extraordinary work, as detailed 
by Mr. Jarratt and others, who were laborers in it, in the 
following account : — 

''In Amelia county, where the people had been notorious 
for gaming, swearing, and drunkenness, a great reformation 
took place. The work went on through the fall, and greatly 
increased in the winter and spring of 1776. In almost 
every meeting God's power was manifested ; and when those 
in distress were questioned concerning their state, they 
answered with tears, and fell on their knees, asking the 
prayers of God's people. From the old stout-hearted sinner, 
down to children of eight or nine years old, many were sub- 
jects of this work. In their prayer meetings, such was the 
distress of some, that they have continued therein for five or 
six hours. W^hile mercy ! mercy ! was the cry of penitents, 
the professing people of God were beseeching Him with 



182 



RISE OF METHODISM 



[1776. 



Strong cries and tears to sanctify them throughout spirit, 
soul, and body. The work was now general in Brunswick 
Circuit, which was in circumference near five hundred miles. 
In May, 1776, the Methodists held their quarterly meeting 
at Bath Chapel, in Mr. Jarratt's parish. Here the windows 
of heaven were opened, and the rain of Divine influence 
poured down for more than forty days. In the love-feast 
the power of God came dow^n, and the house was filled with 
His presence. The flame ran from heart to heart. Many 
w^ere convinced of sin, many mourners comforted, and many 
believers so overwhelmed, as to believe they loved the Lord 
with all their heart. When the doors w^ere opened, many 
who had stayed without, came in, and beholding the anguish 
of some, and the rejoicing of others, were filled with astonish- 
ment, and soon, with trembling apprehension of their own 
danger, several of them prostrated themselves before God, 
and cried aloud for mercy. When most of the people had 
gone away, the distress of some was so great, that they 
would not leave the place. Some lively Christians stayed 
and prayed with them, till fifteen of them could rejoice in 
God. Some careless creatures, of the politer sort, went in 
to see this strange thing, and soon felt an unusual power, 
and falling on their knees, cried for mercy, and, like Saul, 
were found among the prophets. 

The multitude that attended this meeting returned home 
fully alive to God, and spread the flame through their 
respective neighborhoods, which ran from family to family ; 
so that within four weeks several hundreds found the peace of 
God. In large cjmpanies, a careless individual was not to 
be found ; and most of them were truly happy in the love 
of God. 

About this time Mr. Jarratt attended a watch night with 
the Methodists. Such was the distress of some that they 
continued in prayer all night, and till two hours after sun- 
rise. Here some fifteen received pardon ; and in two daj^s 
thirty of his parishioners were justified, besides others of 
other parishes. Sometimes at a meeting, where there was 
no preacher, as many as twenty were converted. It was 
common for men and women to fall down as dead under 
exhortation. 

Sometimes as many as twenty would fall under prayer. 
And those who did not fall would wring their hands and 
smite their breasts, begging the prayers of Christians. The 
deeper the distress the sooner they found relief ; generally, 
some got through in a week, some in three days, some in 



1776.] 



IN AMERICA. 



183 



one, two, or three hours. In one instance one was so indif- 
ferent as to leave her brethren at prayer and go to bed ; but 
suddenly she screamed out under a sense of her lost estate, 
and in less than fifteen minutes rejoiced in her Saviour. 
Many who were before despisers and scoffers were made 
happy in God. One young woman said in scorn, that as 
many people fell down she would go and help them up ; she 
went, the power of God seized her ; and she needed some one 
to help her up. The same day she w^ith twenty more were 
enabled to rejoice in the Lord. 

A gentleman of Mr. Jarratt's parish greatly opposed the 
work, declaring that all the appearances of grief or joy were 
deceit. As he was going to his mill conviction seized hira. 
He prostrated himself before God in the mill, and poured 
out his soul in prayer ; his cries were loud ; the Lord set his 
soul at liberty. And so great was the power that came upon 
him, that it seemed to be dissolving his body. Another 
remarkable case was, one who was careless and profane to a 
high degree, was persuaded to try, for one week, to w^atch 
against sin, and go into secret every day. He did so : 
and though he was quite stupid when he began, yet before 
the end of the w^eek he was fully sensible of his sins; and 
soon was happy in God. 

The following is an account of a great meeting at Bois- 
seau's Chapel. In the midst of it the power of God descended, 
and hundreds fell to the ground, and the place seemed to 
shake with the presence of God. Many were outside ; every 
face seemed bathed in tears ; nothing was heard but groans 
.and strong cries after God. The preacher took his seat ; 
and now husbands w^ere inviting their wives to go to heaven, 
w^ives their husbands ; parents their children, and children 
their parents; brothers their sisters, and sisters their brothers. 
It was with difiiculty that the people were persuaded, as night 
drew near, to retire to their homes. A small meeting w^as 
held at White Oak Chapel. The preacher had to stop again 
and again. Some v/ere on their knees, and some on their 
faces, w^ere crying mightily to God all the time of preaching. 
A justice of the peace, whose whole family was religious, 
observed that the change wrought in his neighborhood was 
amazing ! That before the Methodists came among them, 
when he was called by his office to attend court there was 
.nothing but drunkenness, swearing, and fighting most of the 
time of the court ; but now nothing is heard but prayer and 
praise, and conversing about the things of God. 

This great work spread through fourteen counties in Vir- 



184 



RISE OF METHODISM 



[1776. 



ginia, lying south of James river, and through Halifax and 
Bertie, in North Carolina. These were extraordinary sea- 
sons : the Methodists were Episcopalians, receiving the ordi- 
nances at the hands of Mr. Jarratt, and the Episcopahans 
were Methodists, encouraging lay preaching, holding class- 
meetings, love-feasts, and watch-nights, and all rejoicing in 
God, with the Church minister at their head. Concerning 
this revival Mr. Jarratt observes, " There never was any 
remarkable revival of religion in which there was not enthu- 
siasm, and some wild fire mixed with the sacred flame. It 
seems this is unavoidable in the nature of things. Some of 
our meetings resembled the congregation of the Jews when the 
foundation of the second temple was laid — some wept and 
others shouted, and it was hard to distinguish one from the 
other." This crying out, trembling, falling, and convulsions 
among his people led him to read President Edwards on 
Revivals, who observes, That wherever these most appear 
there is always the greatest and deepest work. Sometimes 
five or six were praying at the same time in different parts 
of the room, and others exhorting at the sam.e time ; and 
this Dr. Edwards (a Presbyterian) also defends." As this 
kind of confusion abated, the work of conviction and conver- 
sion usually abated, too. In this excitement Mr. Jarratt did 
not speak against it in the congregation, and by so doing, 
gratify the people of the world, and wound the children of 
God ; but prudently checked it by singing and short exhor- 
tations, and by advice given to the leaders of prayer-meetings 
how they should manage it, so as not to destroy the genuine 
work of God. In this great reformation and revival in 
Virginia and in North Carolina in 1775 and 1776, the 
Methodists added to their societies between three and four 
thousand. Plow many hundreds Mr. Jarratt took into his 
societies we cannot say. The subjects of this great work 
amounted to several thousand. 

Such a zealous minister of the Church of England was 
the Hev. Devereaux Jarratt. He was the first minister 
that received the despised and almost friendless Methodist 
preachers, when strangers, to his house, and had societies 
formed in his parish ; and some of his people became local 
and travelling preachers among the Methodists. He preached 
in most of the parish churches within fifty miles of him, 
besides preaching on many solitary plantations, and in many 
Methodist chapels. His ministry was crowned of God in 
awakening more sinners than that of any other minister in. 
Virginia. He lived to sec four or five periodical revivals in 



177G.] 



IN AMERICA. 



185 



his parish. He died in peace on the 30th of January, 1801, 
aged sixty-nine years. A sermon was preached on the occa- 
sion by Bishop Asbury on Matt. xxv. 21. Of him Mr. Lee 
says, He was the greatest preacher and the most pious 
person that I was acquainted with, among that order of 
ministers." 



CHAPTER XXVIII. 

This may be a proper place to register a few more names, 
in addition to the names ah^eady given in this account of 
early Methodism in Virginia. At that day, to be a Metho- 
dist was to peril everything, in relation to the fame and favor 
of this world ; and those who united with them counted well 
the cost. In the first society at Norfolk were Captain Bickell, 
and Joseph Handing, who was a man of labor and sorrow, 
meek and benevolent ; and after a sojourn of thirty-seven 
years among the Methodists, died in 1809. Not far from 
Portsmouth were Owen's, Fulford's, Manning's, and Cuther- 
ell's, ancient stands of Methodist preaching. Cowling, Pinner, 
and Powell were the first three families that opened their 
houses for preaching in this part (Isle of Wight) of the 
province — the last named was a preacher. There was Mason's, 
where a chapel was built, and Conference held in the last 
century. William, and Richard Graves, the latter a preacher, 
after enjoying perfect love for twenty years went to paradise 
in 1801. Lewis Loyd, another preacher, after enjoying the 
great salvation for fifteen years, went to glory in 1794. Owen 
and Mathew Myrick ; the latter was alive in 1815. John, and 
Thomas Easter both became travelling preachers ; the former 
was one of the most successful preachers the Methodists ever 
had. Bishops M'Kindree and George were both awakened 
under him, and thousands of others. Willis Wells, an early 
local preacher, died in great peace in 1808. The Ivy family, 
out of which Richard came, who was a travelling preacher 
of distinction in the beginning of Methodism. William Pat- 
tridge was also a travelling preacher of blessed memory ; and 
Lee Roy Cole. In Lunenburg lived the Ogburn family, out of 
which two travelling preachers came. The Fosters, James, and 
probably Thomas, both belonging to the first race of travelling 
preachers. At Pride's there was a chapel at an early day, 
and one of this family itinerated for a while. There were 



186 



RISE OF METHODISM 



[1776. 



Majors in Virginia, and John Major, one of the wfeeping 
prophets of the first race of preachers, was from there. John 
Finney, Lewis Grigg, and Mr. Phillips were early local 
preachers. Several of the Morrises preached. 

In Mecklenberg was Samuel Homes, an old stand for 
Methodist preaching, and an old Methodist family ; and in 
Chesterfield lived that good old saint ''Father Patrick," at 
whose house there was preaching and quarterly meetings. 
A number of the Virginia Davises were early Methodists— 
also the Tuckers, Pelhams, Parhams, Bartletts, and Andrews. 
The Moorings lived in Surry county ; out of this family came 
Christopher S. Mooring, who was a travelling preacher. 
There were Andersons, Morgans, Robinsons, Williams, Speds, 
Youngs, Col. Bedford, Manns, Spencers, Hills, Georges, 
Howels, Perkins, who married a sister of the Rev. Jesse 
Lee ; Martins, Rivers, Hodges, Crov/ders, Colemans, Chiy- 
bourns, Marks, Pains, Thompsons, Spains, Cannons — one of 
this name itinerated ; Rowls, Dowby, Hopkins, Davenports, 
Easlins. Keys, Almonds, Kutts, Rowes — from this family 
came the Rev. Samuel Rowe ; Hales, Nichols, Spratley, Fores, 
Walthels, Popes, Paces, Carters, Claytons, Taylors, Selbys, 
Weldens, Parrots, Carneys, Wrights, Jolliffs, Yerberrys, Tur- 
ners, Benns, Blunts, Birdsongs, Briggs, Baileys, Lunsfords, 
Nemours, Dawleys, Whitlocks, Denbighs, Wilsons, Moodys, 
Cowleys, Grains, Penningtons, Reeples, Batts, Rogers, 
Hobbs, Ruffins, Bonners, Hardings, Landrums, Agees, Sew- 
ards, Sheltons, Mays, Boyds, Pegrams, Staples, Bakers, 
Browns, and Hays. 

In Fauquier county lived the patriarch Herman Hitt, who 
lived to a great age — he was the head of eighteen families. 
Three of his sons — Martin, Daniti, and Samuel — and his 
grandson William, were preachers. Daniel Hitt was book 
agent at one time. In Culpepper county lived the Freys, 
and Kaublers — out of these families came preachers. Mr. 
Henry Fry had built a great room to have balls in ; but 
before he had used it in this way the Lord made a conquest 
of him, and it was devoted to Methodist preachers to preach in. 

In Spotsylvania, where B'shop Asbury expired, the Arnolds 
lived. And not far off, the Talleys and Tildens.* In Fair- 
fax, lived Mr. Fairfax, a descendant of Lord Fairfax, who 
gave name to the county ; also, the Adams family, and 
Colonel Bell, and Captain Ward. In Alexandria, Brothers 
Bushby, Shaw, and Hickman. There were Grifiins, Clarks, 



* Dr. Tllden was a local preacher. 



177G.] 



IN AMERICA. 



187 



Suttles, Parishes, Greens, Walters, Maxeys, Woodsons, 
Garretts, Meredys, Grangers, Lyons, Dickinsons, Collins, 
Rouses, Hundleys, Banzees, Billups, Belamys, Daughlass, 
Stubbs, Shacklefords, Godfreys, Lasleys, Grymes, Roberts, 
Stockdales, Fretwells, and Mumpins, in Madison county. 

In King's and Queen's county, lived Mr. Stedham, a 
famous horse-racer, who was brought to Christ in his old 
age. In Westmoreland county (General Washington's birth- 
place) lived Mrs. Ball,* who was a great heroine for the 
Saviour. She was urged by her neighbors, with tears, en- 
treaties, and threats, to desist from receiving the Methodist 
preachers and preaching ; but all in vain. In finding the 
way of peace, she had suffered too much to depart from it. 
In this Northern Neck, lived Bombrys, Wallards, Spriggs, 
Forrester, (the last two preachers,) Doggett Mitchel, Tap- 
scott, a^nd Lansdell. These were the first fruits of the Rev. 
Joseph Everett's ministry in this Neck. It was the birth- 
place of the late Bishop George. Bishop M'Kendree was 
also a native of Virginia. There were Dawsings, Briscoes, 
Bransfords, Dillards, Nortons, Raglands, Reeses, Watsons, 
and Kelsicks. 

General Russell, whose wife was the sister of the patriot, 
Patrick Henry, lived in Washington or Russell county. 
Near by them, were Easleys, Ayars, and M'Phersons. In 
Botetourt county, lived Edward Mitchell, where Conference 
was held in the last century. In New Virginia, was Dew's, 
where John Tunnell was buried. Higher up, towards the 
Potomac, were Acuffs, Hites, Guests, Bruces, Perrills, Ells- 
worths, Paups, Strouds, Phelps, Harlands, Boydstones, 
Eauntains ; Cressap's and Colonel Barratt's, were near the 
Alleghany. 

In Loudon county, Mrs. Roszell was the first Methodist 
class-leader. Her son, the Rev. S. G. Roszell, was well 
known as a preacher. Her daughter, Mrs. Sarah Donohoe, 
was a zealous Methodist for sixty-three years. She sleeps 
in Jesus, at the Roszell Chapel. In Greenbrier county, 
were Watts, Perkins, Pennell, and Hyde. Mrs. Mary Watts, 
mother of the Rev. James Watts, went to glory in her 
eighty-fifth j^ear. Samuel Perkins and John Pennell v»'ere 
local preachers ; also, William x\ppleby and Wright Burgess. 
Mr. John Young, of this county, a faithful Methodist, died 
in his eighty-third year ; he was a soldier in the Revoli^- 

General Washington's mother was a Ball, according to our recol- 
lection. 



188 



RISE OF METHODISM 



[1776-7 



tionary war. There were Bowens, Cooks, Castlers, Kowns, 
Keedings, Moores, Merchants, and Wheats. Most of these 
passed more than fourscore years on earth, and were long 
connected with the Methodists. Jonathan Breckenridge 
lived to honor Christ, to his eighty-sixth year. 

Mr. T. Davidson, and his wife Mrs. Ann Davidson, who 
was the granddaughter of Mrs. F. Lewis, who was the sister 
of General Washington — these honored God among the 
Methodists. Sister Cross entertained the gospel preached 
in her house for many years, enjoyed the happiness of 
religion fifty-eight years, and died at the age of eighty-one. 
Leanna Cummings was a light in the church for more than 
sixty years. Blanch Tanner joined in 1773, and died happy, 
in 1828. The Pates, Peters, and Seawells, were early 
Methodists. There were Burrell, Webster, Fisher, and Dr. 
Bennett. In Alexandria, Benjamin Watters, and Dorothy 
his wife ; also, Mrs. Margaret Frye, widow of the Bev. C. 
Frye ; these all died in the " Faith." In Pocahontas county, 
the Abrogarts, who were converted in the ''old revival" — 
these are all gone to glory. When Mrs. Abrogart was 
dying, she said, " I know my husband is in heaven ; and 
John and Betsey (her son and daughter) are there ; and, 
oh! what a happy time it will be, if I get there before 
morning." There might be many interesting cases of 
experience, given from the slave population, but we forbear 
at present. 

The above array of names presents only some of the early 
prominent Methodists, where the preachers put up and 
preached. Many of them were preachers of the gospel, in 
their day. Besides them, there were thousands, of whose 
names we must remain ignorant. 



CHAPTER XXIX. 

Mr. Shadford, after spending a year and a half in Vir- 
ginia, started for Maryland, in the midst of winter, and was 
lost in the woods, where the snow was a foot deep ; and, as 
the weather was very cold, he knew he must perish if he 
remained there all night. He kneeled down there, on the 
snow, and prayed to God to direct him. He arose, believing 
he would be directed ; and as he listened, he heard a dog 



1777.] 



IN AMERICA. 



189 



bark, at a distance, and following the sound, lie found a 
plantation and house, where he was sheltered, and pro- 
bably saved from death. 

In the latter end of this Conference year, Mr. Asbury 
was preaching in and around Annapolis. This seems to 
have been the commencement of Methodism in Anne Arun- 
dal county. Of those who first received Methodism in this 
region, we may name Messrs. Weems, Childs, GriflSth, Hen- 
eliss, Bignell, Gray, Dorsey, Ridgely, Bennett, Wood, and 
Wilson. 

One of the first Methodists in Annapolis, was Mr. Wilkins. 
This family afterwards settled in Baltimore, and was a lead- 
ing family among the Methodists of this city. In the region 
of Annapolis, was the Guest family. Richard, and Dorothy 
Guest, his wife, were of the first race of Methodists, and 
died happy, in a good old age. The Rev. Job Guest was of 
this good stock. The Watkins family was an important 
family in after years. In this section, were Simmonds and 
W^illiams. 

In Annapolis, as in Norfolk, the play-house was the 
preaching-house. At that time, there was much avowed 
infidelity in the Bible, in the capital of Maryland, and very 
few believed in inward religion. While preaching in Annapo- 
lis, the Assembly was in session, and a gentleman invited 
Mr. Asbury to Worcester county, to preach. About four years 
after this, the Methodists found their way into this county, 
and raised up societies. 

The war spirit had wrought the enemies of Methodism 
into a rage. Mr. Asbury had been fined X5, near Balti- 
more, for preaching. On another occasion, not far from 
Annapolis, his chaise was shot through, but the Lord pre- 
served his person. It seems that Mr. Asbury was endeavor- 
ing to form a new circuit around Anna.polis, and although 
there were some societies raised up about this time, it was 
several years after, when Annapolis Circuit first appeared 
in the Minutes. 

In the course of this year, a very wicked man, that lived 
at Deer Creek, in Maryland, was summoned into eternity, 
in way that led religious people to interpret the event as a 
judgment of God. His sin was cursing the Holy Spirit, 
when he was instantly struck dead. God is not an indif- 
ferent observer of the conduct of mankind, though most 
men act as if they believed Him to be such. The great 
reformation that had been in this region, had left some 
5bdurate sinners unconverted. The history of Christianity 



100 



RISE OF METHODISM 



[1777 



shows, that the more powerfully God works, the more does 
Satan rage ; and the more zealous Christians are in holiness, 
the further will hardened sinners run into sin, until, as in 
the case above, they are suddenly destroyed. 

As 1776 was the year in which the Colonies declared 
themselves ''Free and Independent States;" and as New 
York and New Jersey were the chief battle-grounds this 
year, Methodism was on the decline here ; also in Pennsyl- 
vania the martial spirit of the times was blighting to its 
prosperity. In Maryland there was some increase, particu- 
larly in Kent Circuit, which returned to the following Con- 
ference seven hundred and twenty members in society. But 
the Methodists had their greatest success this year in 
Virginia, and in North Carolina. While it was prospering 
in Virginia, south of James River, it was taking root in 
New Virginia, west of the Blue Ridge, in Jefferson and 
Berkley counties. The increase in the last-named two states 
w^as about fifteen hundred ; and the increase throughout the 
entire field of operation was nearly eighteen hundred. The 
whole number of Methodists reported at the following Con- 
ference was nearly seven thousand ; — and they were found 
from New York to North Carolina. 

The Fifth Conference was held in May, 1777, in a preach- 
ing house of Mr. John Watters's, near Deer Creek, in 
Harford county, Maryland. Two new circuits — Sussex and 
Amelia, both taken off from Brunswick, in Virginia, are 
found in the Minutes. Norfolk and Chester, that were left 
out the last year, were restored. As New York was in the 
hands of British soldiers, no preacher was stationed there. 
At this time there were fifteen circuits, and thirty-six travel- 
ling preachers, including Mr. Asbury, whose name does not 
appear in the stations. As it was probable that all the 
English preachers would return home on account of the war, 
it was judged most prudent to appoint a committee of five 
of the most judicious of the preachers that would remain to 
superintend the work. Messrs. Wm. Watters, Philip Gatch, 
Daniel Ruff, Edward Drumgole, and William Glendenning, 
were the committee. The Conference ended with a love-feast 
and watch-night. When the preachers and people parted, 
it was a scene of surpassing tenderness. Many were in 
deep distress, and wept as if they had lost their firstborn, 
expecting to see the English preachers no more. Messrs. 
Asbury and Shadford were peculiarly dear to the people. 

Mr. Watters went from this Conference to Brunswick Cir- 
cuit, Va., having for his colleagues Freeborn Garrettson, and 



1777.] 



IN AMERICA. 



191 



John Tunnell — two excellent men. Within the bounds of 
this circuit, Messrs. Jarrett and M'Roberts had their 
parishes. They were the first ministers of the Church of 
England that Mr. Watters heard preach Christian expe- 
rience. He had long desired to find some that enjoyed the 
great salvation. It was in Brunswick Circuit he first met 
with Methodists whose experience was in advance of his own, 
or of any he had known before ; and who, he believed, 
enjoyed the blessing of sanctification. In the fall of this 
year he visited Pittsylvania Circuit; and in January, 1778, 
went into Sussex Circuit, where he found many that he 
esteemed as the excellent of the earth. In this circuit he 
saw the most glorious work among professors of religion that 
he had ever seen. Scores professed sanctification ; and the 
work was so deepened in his own soul, that he was ready to 
believe that he was saved from, all sin. After spending a 
quarter in this circuit among as devoted a people as he had 
ever seen, he went to the Conference. Philip Gatch, and 
Hollis Hanson, were appointed to Sussex Circuit, Va., in 
1777. 

" At this Conference I received an appointment to Sussex 
Circuit, in Virginia. The young man who was appointed to 
the same circuit, failed to serve, but his place was supplied. 
This was a pleasant circuit, and it contained many promising 
societies, and the prospects were encouraging. But I re- 
mained unable to do effective service. Sometimes I was 
unable to do any work at all, and while on the circuit I 
never preached an entire week without being exhausted. In 
consequence of my inability to serve the people, a third 
preacher was sent to our aid. The forbearance and kindness 
of the friends to me, were all that I could desire. When 
from the critical state of my health they thought it unsafe 
for me to travel alone, they sent a person to accompany me 
^ from one appointment to another. 

" One Sabbath morning, while on my way to my appoint- 
ment, accompanied by Frederick Boner, late of Green county, 
then a youth of about eighteen years, I was met by two men, 
of whom I had no knowledge, of a stout and rough appear- 
ance. They caught hold of my arms, and turned them in 
opposite directions with such violence that I thought my 
shoulders would be dislocated ; and it caused the severest 
pain I ever felt. The torture, I concluded, must resemble 
that of the rack. My shoulders were so bruised that they 
turned black, and it was a considerable time before I re- 
covered the use of them. My lungs remained seriously 



192 



RISE OF xMETHODlSM 



[1777. 



affected, and my system was so debilitated that my prospect 
for serving the church as formerly failed. I thought I must 
of necessity retire from the work. This to me was a gloomy 
reflection, and my mind became much dejected. I remained 
on the circuit till fall, when the preachers met to exchange 
appointments. Hanover, that formerly lay on both sides of 
James river, had been so altered as to leave it only on the 
north side. It was again divided so as to make it a four 
weeks' circuit, which cut off a part of the north. It was 
agreed in council that I should take a young man and go to 
the part cut off, and try to form a new circuit, laboring only 
as my strength would permit. After making a visit to my 
friends in Maryland, I returned and entered upon the duties 
assigned me. We enlarged our border, doors were freely 
opened, many received the gospel in the love of its benefits, 
and by Conference we had formed a four weeks' circuit," 
''Sketch of Rev. Philip Gatch," p. 54-6. 

From the Deer Creek Conference, Mr. Freeborn Garrett- 
son went to Brunswick. He travelled several days between 
Fairfax Circuit and his appointment without seeing any 
Methodists. For at that time this part of Virginia was not 
occupied by them. At one of his first appointments an 
officer threatened to stop him. He was, however, suffered 
to proceed in his work, and the Lord was with him. At 
another appointment he saw an instance of the grace of God 
in a colored boy that exceeded all the youths he had ever 
seen for a gift and power in prayer. In another place the 
people endeavored to buy him with their kindness ; they 
tempted him with houses and lands, in order to retain him 
among^ them ; but he preferred wandering up and down the 
earth, endeavoring to do good. 

A number of the rulers in a certain neighborhood, agreed 
to put him in jail when he should come among them again. 
But before he came around to that place, several of them 
had been called into eternity, and one of them was at the 
point of death. The few that had health, had no courage to 
lay violent hands upon him. 

In September of this year he went into North Carolina, 
and preached there the remainder of the year. While 
laboring here, a very wicked man came into the house where 
he was preaching, swelling with rage, and threatening to 
haul him down and beat him ; but, before the sermon was 
ended, conviction seized him, and before he left the house 
professed to be justified. On another occasion while engaged 
in family prayer, the brother of the man at whose house ho 



1777.] 



JN AMLRICA. 



193 



was, and who was a violent persecutor, ran into the house 
and pointed a loaded gun at Mr. Garrettson, but had not 
power to pull the trigger ; but, a few days after, he shot his 
brother, because he entertained the Methodist preachers, and 
slightly wounded his body. While he labored on this circuit, 
there was a glorious gathering of souls to Christ, which was 
cause of daily rejoicing to him while travelling through the 
forests of North Carolina. 

Mr. Asbury spent the year, until December, around Balti- 
more and Annapolis, preaching as he had opportunity, and 
attending quarterly meetings. In August of this year, he 
was informed that he was chosen to preach in the Garrettson 
Church in Harford county. The original church, it seems, 
was built by an ancestor of the Rev. Freeborn Garrettson, 
and was the first church built in Maryland about A. D. 1600. 
Mr. Asbury did not accept this call ; he would not leave the 
Methodists. 

In this year Mr. Asbury was at the house of Mr. Shad- 
rach Turner, near Bladensburg, and received the following 
strange account : A person came in the form of a man to 
the house of another in the night. The man of the house 
asked him what he wanted. He replied, ' This will be the 
bloodiest year that ever was known.' The other asked him 
how he knew that. He answered, ' It is as true as that your 
wife is now dead in her bed.' The man of the house went 
back, and to his great surprise found his wife dead, and the 
stranger disappeared." 

Several of the Turners were among the first Methodists 
of this region ; Samuel and Susanna Turner went to rest in 
1829, after more than fifty years spent in religion. , 

In 1777, Mr. Rodda was appointed to Kent Circuit, East- 
ern Shore of Maryland. Here he very imprudently circu- 
lated King George's proclamation, which so exasperated the 
friends of American liberty against him, that he was obliged 
j to leave his circuit, and, with the aid of some slaves, was 

carried to the British fleet, then in the Chesapeake Bay, and 
was, by the English, sent to Philadelphia, from thence to 
England, where he continued to labor, in connection with 
Mr. Wesley, until 1781, when he retired from the work. 

Mr. Rodda's conduct was highly imprudent, and caused 
trouble and suffering to his brethren, both preachers and 
people, that stayed in this country. It was, no doubt, in 
I part, the cause of the arrest and abduction of Judge White, 

j by the light-horse patrol ; and of the ill treatment of Messrs. 

Hartley and Garrettson. the follo-^ving year, in Queen Anne's 
17 

i 



194 



RISE OF METHODISM 



[1777. 



county; also the cause of Mr. Littlejohn, who was an Eng- 
lishman, leaving Kent Circuit in 1778, and retiring into 
local life. John Littlejohn was one of the most promising 
men that entered into the Methodist itinerancy in this 
country, in the last century ; he was a second John Dickens, 
and, perhaps, greatly his superior in pulpit eloquence. Bat, 
aside from this rash act of Mr. Rodda, we have never heard 
anything alleged against him while he labored in America. 

On the last evening of this year, some of the officers of 
Howe's army acted a play in New York, called " The Devil 
to Pay in the West Indies." After this was performed they 
made themselves drunk, and went reeling and yelling through 
the street. Passing by Wesley Chapel, where the Methodists 
were holding watch-meeting, they went in. The officer that 
personated the devil, had a cow's hide fastened to his shoulders, 
the horns painted red, while the tail dragged on the floor ; 
he went up and stood alongside of the preacher (this was 
about the time when Messrs. Rankin, Rodda, and other 
European preachers were in New York, on their way to 
England) on the pulpit steps. The preacher stopped preach- 
ing, and the women screamed. In the midst of this uproar 
two doughty champions of Methodism laid hold of the devil 
— walked him out of the house ; and if they did not bind 
him for a thousand years — they put him under arrest. Gene- 
ral Howe found it necessary to conciliate the Methodists by 
setting a guard to protect them, and to keep his men in their 
proper sphere of conduct. 

In June, 1778, Mr. Rankin met his friends in London, 
where he was stationed for two years. After laboring a few 
years lo^iger effectively, he was, in 1783, made a supernu- 
merary for London, where he continued to serve the cause 
of Methodism according to his strength, to the end of his 
life. He was one of the company that surrounded the bed 
on which lay the dying founder of Methodism, and was thus 
peculiarly favored to see this eminent servant of the Lord 
Jesus Christ triumph over death, and enter into the joy of 
his Lord.* Of all men whom he knew and loved, none 

^ See the print that hangs up in many houses, called The Death- 
bed of Mr. Wesley/-' in which Mr. Ilankin stands near the dying saint. 

The Last Witness Goxe. — Those who have seen the large engraying 
of the "Death-bed of Wesley/^ will recollect the figure of the little boy 
who stands near the foot of the bed, and who, at the time the picture 
was engrayed, was the only person liying who was present on that 
solemn occasion. The following obituary from the last number of the 
London Watchman shows that he too has now passed away : — 



1777 ] 



IN AMERICA. 



195 



shared his affections in the same degree as Mr. Whitefield, 
\vho was greatly instrumental in directing him to Christ, by 
faith alone, for justification ; and Mr. Wesley, who had been 
a father to him for thirty years — they were both of them 
now gone to their great reward ; and Mr. Rankin followed 
them in May, 1810. Firmness and consistency were leading 
traits in his character. For more than fifty years he was an 
ornament of Christianity. In his last days he was greatly 
clothed with humility." One of his last requests was, Let 
my name be written in the dust." Well satisfied that his 
'•witness was in heaven, and his record on high," he desired 
no earthly memorials. 



CHAPTER XXX. 

At the Deer Creek Conference, there were fourteen preach- 
ers received on trial. The name of Joseph Rees, who as a 
local preacher travelled the circuit this year, also appears. 
Of the fourteen, two — Hollis Hanson and Robert Wooster — 
stopped after one year. Samuel Strong travelled two years. 
Edward Pride, probably a native of Amelia county, Virginia, 
continued to travel for four years. Edward Bailey, a native 
of Ireland, a useful preacher, who bore a testimony for God 
to the last, died in 1780, while travelling with Mr. Asbury 
in Virginia. The other nine — Caleb B. Pedicord, William 
Gill, John Tunnel], John Littlejohn, John Dickens, Lee Roy 
Cole, Reuben Ellis, Joseph Cromwell, and Thomas S. Chew, 
continued longer in the work, and were more generally 
known. 

Mr. Reuben Ellis, a native of North Carolina, was one of 
the first travelling preachers from that state. He also was 
one of the original elders of the Christmas Conference of 
1784. For nearly twenty years he travelled and preached 
in Pennsylvania, Maryland, Virginia, North and South 
Carolina, and Georgia. He was a weighty and powerful 

Oct. 25th, " At Chesterfield, in his 68th year, James Roe Eggers, 
retired revenue officer. He was the son of the late Rev. James and 
• Hester Ann Rogers. For thirty-five years he was a useful and con- 
sistent member of the Methodist connection. He was present with his 
parents at the death of the late venerable John Wesley, and was the 
last survivor of the party who witnessed that impressive' scene/' 



196 



RISE OF METnODISM 



[1777. 



preacher, and many appreciated las value in the Church. 
His godliness made him contented with merely food and 
raiment. His last station was in Baltimore, where, in 1796, 
in February, he died, and was there buried, leaving but few 
behind him that were, in every respect, his equals. 

Mr. Lee Roy Cole was a native of Virginia, born in 1749. 
The same year that he embraced religion, he united with 
the Methodists and began to travel a circuit. He was or- 
dained an elder soon after the Church was organized. In 
1785, he was expelled ; but soon after was restored to the 
travelling connection — probably from a conviction that he 
had been improperly disowned. He served the Methodist 
Church as a travelling or local preacher for more than fifty 
years. In the latter end of his life, he was a superannuated 
member of Kentucky Conference. He triumphed over death 
in 1830, in his eighty-first year. He sleeps in Kentucky. 

Mr. Thomas S. Chew. We have already noticed his im- 
prisonment in Mr. Down's house, which added this family to 
the Methodists. 

We find him in the Minutes of 1785, standing as an elder 
for West Jersey; this was the first year that this ofiice was 
known in the M. E. Church. He stood high on account of 
rank and gifts. His last appointment was on the Peninsula, 
where he was acting as elder over a district. But, alas ! he 
met with a Delila a few miles below Milford, in Sussex 
county, Del., at Mr. T.'s house, by whom he fell. He pro- 
fessed restoration to the Divine favor; but had to retire from 
the work. He was entered, as desisting from travelling, on 
the Minutes of 1788, but was considered as expelled. 

Mr. Joseph Cromwell, we think, was a native of Baltimore 
county, raised near to Baltimore. We have supposed thnt 
tie was the individual that Mr. Shadford was sent for to visit 
in the year 1774. When Mr. Shadford arrived, he found 
him chained in bed ; for the family supposed him to be mad, 
or possessed of the devil. Mr. Shadford told him of the 
love of Christ, in dying for sinners; and the young ra:)n 
laid hold of the name of Christ, and said he would call on the 
name of the Saviour as long as he lived. They knocked his 
chain off ; and shortly afterwards the Saviour unchained 
him, and made him ''free indeed." 

The Rev. Thomas Ware says of him, " He was so illiterate 
as to be unable to write his own name ; and yet he preached 
in the demonstration of the Spirit, and with an authority 
that few could withstand. By his labors, thousands of all 
classes and conditions in societv had been brouo^ht into the 



1777 ] 



IN AMERICA. 



197 



fold, and were walking worthy of their profession." Con- 
cerning him, Mr. Asbury remarked, when he first heard him 
at the widow Brady's, in Kent county, Del. : " He is an ori- 
ginal indeed^ — no man's copy." On another occasion, he 
says, " He is the only man I have heard in America, with 
whose speaking I am never tired. I always admire his un- 
affected simplicity. He is a prodigy — a man that cannot 
write or read well ; and yet his w^ords go through me every 
time I hear him. The power of God attends him more or 
less in every place. He seldom opens his mouth but some 
are cut to the heart." He continued thus useful for about 
fifteen years ; and it would be well if his last days had been 
without dark shadows. Like the great Samuel Bradburn, of 
England, he was daily in the fire of temptation. He was so 
extraorrJ^nary that I\Ir. Asbury feared he would not stand, 
or live long. In 1T97, he stands on the Minutes as expelled 
for immoral conduct ; and in 1804, Mr. Asbury received 
from the Rev. J. J. Jacobs the account of his end. He 
had walked backward, according to his own account. Three 
days he lost in drunkenness, three days he lay sick in dark- 
ness — no manifestation of God to his soul : and thus he 
died ! We can only hope that God had mercy on his soul !" 

While we admit that a man might do as much, and even 
more for the cause of the Ptedeemer, than the Rev. Joseph 
Cromwell did, and yet be lost in the end ; yet we strongly 
incline to the persuasion that he was saved. It does not 
appear that he had any enmity to God, or Christ, or the 
Holy Spirit, or the means of salvation, which constitutes 
the great obstacle in the way of returning to God. That he 
had "no manifestation of God to his soul," seems to have 
been cause of grief to him, which we are disposed to regard 
ns an element of penitency ; and where there is repentance, 
the way appears to be open for the exercise of Divine 
mercy. 

Mr. John Dickins was born and educated in London. He 
joined the Methodist society in America in 1774; and in 
1777 was received as a travelling preacher. He labored in 
Virginia and in North Carolina until 1782, when he desisted. 
It appears that Mr. Asbury first became personally ac- 
quainted with him in North Carolina in 1780, vrhen he drew 
the subscription for a Kingswood school in America. This 
came out in the end Cokesbury College. In 1783, Mr. Asbury 
prevailed with him to go to New York, where he labored for 
several years ; and in 1789 he was stationed in Philadelphin, 
where he remained until his death. While here he superin- 
17- 



198 



RISE OF METHODISM 



[1777. 



tended the book business for the Methodists, as book steward. 
For this business he was well qualified by his sound literature ; 
being master of the English language, and also acquainted 
with Latin and Greek. He was one of the greatest and best 
men of that age, and a very profitable preacher. As it w\as 
said of Mr. Whitefield, " He preached like a lion." Having 
passed through the malignant fever of 1793 and 1797, he 
fell in the third visitation of the yellow fever in 1798, in his 
fifty-second year. His daughter Elizabeth died of the same 
disease the day before his death. They were interred in the 
cemetery of St. George's, in Crown street. But when the 
ground was built upon some years since, the remains of many 
of the dead were put in a large vault under the basement 
entry of St. George's Church; and whatever was found of 
the mortal part of this good man and his daughtei, after 
dwelling about forty years in the narrow house, was put into 
this vault, w^hile his head-stone, with its inscription, is in the 
burying-ground of this church in Coates street. 

Mr. Dickins's death greatly affected Mr. Asbury, who re- 
marked when he heard it at Mr. Sterling's, in Burlington, 
" He was in person and affection another Thomas White to 
me for years past : I feared death w^ould divide us soon." 

Mr. Dickins married Miss Elizabeth Yancey, near Halifax, 
North Carolina. She w^as in every respect a helpmeet for 
him. She survived him until 1835, when she ended her days in 
Baltimore, at the house of her son-in-law, Dr. Samuel Baker, 
w^ho thus describes her meetness for heaven : — 

*' With lamp well trimmed and burning bright, 

And loins begirt around, 
In waiting posture long she stood, 

To hear the welcome sound. 
Born from above, and thither bent, 

And longing for the skies, 
How sweet the voice that charmed her ear, 

And softly said, ' Arise 1' 

She had been a Methodist for more than fifty years, and 
was past seventy years old at the time of her death. 

Mr. John Littlejohn was born in Penrith, Cumberland 
county, England, in 1756. When young he was sent to a 
classical school for a while. His parents brought him to this 
country about 1767, and settled in Maryland, but soon 
removed to Virginia. In 1772, Mr. Littlejohn's acquaintance 
began with the Methodists in Norfolk. In 1773 he removed 
to Alexandria, on the Potomac, where, under the ministry 
of Mr. John Kino-, he vrn^ fiiUv awakened: and under the 



1777.] 



IN AMERICA. 



preaching and advice of Mr. John Sigman, he sought for 
peace until he was able to say by faith, My Lord and my 
God." In 1774 he was one of the twelve persons that 
formed the original Methodist society in Alexandria, of 
which he was soon made leader. Shortly after he began to 
exhort, and in 1775 began to preach. In 1776 he com- 
menced travelling with Mr. William Watters in Berkley. In 
1777 he was received on trial, and stationed on Baltimore 
Circuit. In 1778 he was sent to Kent, but on account of 
the persecution against the preachers, and especially against 
the English, he felt it to be right for him to retire from the 
work. In autumn of this year he married, and settled 
in Leesburg, Va., where he remained, filling various offices 
of civil and religious society until 1818, when he removed 
to Louisville, Ky., and finally to Logan county, in that state. 
In 1831 the Baltimore Conference readmitted him, and he 
was transferred to the Kentucky Conference as a superannu- 
ated preacher. His mental energies and moral resources, 
and especially his great eloquence as a public speaker, gave 
him an eminence in the pulpit above most of his brethren. 
Had he continued in the itinerancy, his talents fitted him 
for any station in the Church. As it was, he was compara- 
tively unknown to thousands of Methodists. After a Chris- 
tian life of sixty years of exemplary usefulness in his sphere, 
he died, triumphantly, in 1836, in his eightieth year. 

Mr. William Gill was a native of Delaware state. There 
was a William Gill that subscribed <£1 10s. in 1769 towards 
the rebuilding of Drawyers (Presbyterian) Church. If we 
were sure that it was the same man, we should fix his nativity 
near Cantwell's Bridge. It seems that he was the first 
travelling preacher that Delaware furnished. He was a man 
of weak body but strong mind, well stored with science for 
that day. By trade he was a tailor. On a certain occasion 
he lay sick at Mr. Manley's in Philadelphia ; on which occa- 
sion he was attended by the worthy Dr. Rush. The doctor 
became very favorably impressed, not only with the piety 
but also with the strong and well cultivated' mind of his 
patient, which led him afterwards to defend Methodist 
preachers against the charge of ignorance, that was so gene- 
rally brought against them at that time. Being in company 
with a number of gentlemen who were uttering their philippics 
against the reputed enthusiasm of the Methodists, and the 
ignorance of their teachers, preaching without a regular 
education; the doctor replied with this parody, I say unto 



200 



RISE OF METHODISM 



[1777. 



you, gentlemen, that except ye be converted, and become 
even as a tailor^ ye shall not enter the kingdom of science." 

In the winter of 1785 he was preaching in iVnnapolis, 
when a barber came to mock him, and stood up to imitate 
him in preaching, and, among other things, said his sins were 
forgiven — he soon sickened and made a sudden -exit into 
eternity to meet an insulted judge. Mr. Gill was ordained 
an elder when the church was organized, standing among 
the foremost. His last appointment was to Kent Circuit in 
1788, where he sickened, and after delivering a full testi- 
mony for his Saviour, with his own fingers closed his eyes in 
death, proclaiming, ''All is well." He was interred at the 
oldest Methodist chapel on the Peninsula in Kent county, 
Md. 

The Rev. Jesse Lee says, ''From the long acquaintance I 
had with Mr. Gill, I am led to conclude that we had scarcely 
a preacher left to equal him in either knowledge or goodness. 
Indeed, I knew no one who had such a depth of knowledge, 
both of men and things, as he possessed. Both his conver- 
sation and preaching were entertaining, and with much 
wisdom." 

Mr. John Tunnell was received on trial this year. There 
are Tunnells in Delaware, but we cannot say that he was 
related to them. He was a truly Apostolic man ; his hea- 
venly-mindedness seemed to shine out in his face, which 
made him appear to some more like an inhabitant of heaven 
than of earth. Hence the occurrence related by the Rev. 
Thomas Ware, of one who accidentally heard him preaching, 
and took him to be a messenger from heaven describing its 
realities. When the church was constituted in 1784 he was 
also one of the original elders. He was not at the Christmas 
Conference. During this year he had gone to the Island of 
St. Christopher, in the West Indies, for his health. On this 
island he was offered a horse, room, and a slave to wait upon 
him, with a hundred and fifty pounds per year, in money, if 
he would remain and preach for them. He returned, and 
was ordained soon after the church was organized. Mr. Lee 
says, " His gifts, as a preacher, were great." He travelled 
extensively through the states, and was deservedly esteemed 
by preachers and people. After thirteen years' labor in the 
ministry, his slender constitution yielded to the slow but 
sure advances of consumption, at the Sweet Springs, in July, 
1790. His funeral was preached by Mr. Asbury at Dew's 
Chapel, where his remains were interred among the moun- 
tains of Virginia. It was the opinion of one who knew 



177;.] 



IN AMERICA. 



201 



them, that few purer spirits ever dwelt in mortal bodies 
than those of Gill and Tunnell. 

Caleb B. Pedicord was a native of the Western Shore of 
Maryland. The Petticords or Pedicords, for the name is 
written two or three ways, were in Frederick county, Md., 
where Mr. Strawbridge opened his mission in America as 
early as 1760. The Rev. William Burke, in his Autobio- 
graphy, says, " While on Limestone Circuit, Kentucky, 
Fleming county, he had a great meeting at Union Chapel, 
near Germantown. The first fruits of the meeting was the 
conversion of Brother Petticord's daughter. Brother Petti- 
cord was one of the first race of Methodists from Frederick 
county, Md. ; and a relative of Caleb B. Petticord, who was 
admitted as a travelling preacher in 1777." ''J. B. Finley's 
Sketches," p. 83. 

Those who have seen Mr. Pedicord have testified to the 
beauty of his person, and this casket contained a jewel of 
the finest polish. His first appointment was to Frederick 
Circuit. 

We also find, stationed in New Jersey for this year, 
Henry Kennedy, who continued in the work, as a useful 
preacher, for a few years. In 1780, Mr. Asbury informs 
us, he died. 

Never before had such a class of strong men, such talented 
and useful preachers, entered into the itinerancy, to labor in 
the American field of Methodism. Reuben Ellis was a 
"weighty and powerful preacher." Lee Roy Cole lived 
long, preached much, and did much good. Thomas S. Chew 
was very popular as a preacher. Joseph Cromwell was a 
mystic giant. John Dickens was, in literature, logic, zeal, 
and devotion, a Paul among the preachers. John Littlejohn 
was but little his inferior. William Gill was pre-eminently 
astute and philosophic. John Tunnell was an Apollos ; and 
Caleb B. Pedicord was everything that could be desired in a 
Methodist preacher. 



CHAPTER XXXL 

•Kext Circuit was greatly enlarged in 1777. Joseph 
Cromwell, under whose pungent preaching many were awak- 
ened and brought in among the Methodists, was one of the 
four sent to this circuit this year. It was in this year, if not 



202 



RISE OF METHODISM 



[1777. 



the previous one, that Methodism entered Talbot county. 
Wye, St. Michael's, and the Bayside, seem to be the oldest 
stands in the county. About the same time several appoint- 
ments were made in Kent county, Del. ; one in the neighbor- 
hood of Thomas's Chapel ; another at Mr. Richard Shaws, 
who lived south-west of Dover. 

It was in the year 1777, that Dr. Edward White, who 
lived in Kent county, DeL, near W^hiteleysburg, began to fol- 
low the Methodists, and invited the preachers to his house to 
preach. Soon after, his uncle, Mr. Thomas White, enter- 
tained them. 

There was another appointment at Mr. James Lay ton's 
(who became a local preacher), in Marshyhope ; there was 
preaching, and a society was formed this year (1777), which 
is still represented at Hardisty's meeting-house. Another 
appointment was made at the widow Jump's, who lived in 
sight of the present Todd's Chapel, where the meeting is 
still continued that was begun at her house. Of the pam.e 
date was the appointment at Friend Reynear Williams's, who 
lived in Mispillion, a little below the present town of Milford. 

In 1777, at least three appointments for preaching were 
made in Sussex county, Del. One of these was in North 
West Fork, at Charles Twyford's, who lived near by the pre- 
sent Trinity Church (namesake of Trinity, in Eighth by 
Race, in Philadelphia), on Seaford Circuit. Mr. Twyford 
became a local preacher, and, as a good man, the people had 
unbounded confidence in him. The society that was raised 
up at Mr. Twyford's, became extinct at his death; and, after 
the lapse of an age, another society sprung up as from the 
dormant seed of the old one, and Trinity Church was built 
on the spot of the old meeting of 1777. 

Near the town of Bridgeville, at the house of Robert Lay- 
ton (the maternal grandfather of the writer), another appoint- 
ment was made this year. 

In 1777, an appointment was made on Cedar Creek, at the 
house of an old Presbyterian, the initials of whose name 
were J. K. There were Kanes and Killingsworths in that 
region ; but whether it was either or neither of these names, 
we may not afiirm. In one respect, he was somewhat singu- 
lar — in keeping his coffin ready made in his house.''" At his 

J. K., the old Presbyterian friend who allowed the Methodists to 
preach in his house at Cedar Creek, in Sussex county, Del., and to raise 
a Methodist society, which was the germ of the Slaughter Neck Metho- 
dist meeting, where the Shockleys and Hickmans — names honorably 
connected with Methodism — as, also, others, was not the only one we 



1777.J 



IX AMERICA. 



203 



house there was a chiss. This meeting was removed to Mr. 
Shockley's, in Slaughter Xeck. 

Such were the metes and bounds of Kent Circuit, in the 
latter end of the Conference year of 1777. Its beginning 
was at Elk River, in Cecil county, and its lower extremity, 
ac Cedar Creek, and on the head-waters of the Nanticoke, 
near Bridgeville, in Sussex county; up to this time there was 
but one circuit on the Peninsula. 

Mr. Shadford was preaching on the Western shore of 
Maryland, during the summer and fall of 1777, and ended 
his labors in America, spending his last winter on the East- 
ern Shore, in Kent Circuit. Here he, in company with Mr. 
Asbury, held quarterly meeting at Mr. White's, which was 
the last meeting they were at together. 

This was the most trying time, in regard to the preachers, 
that ever w^as in America : ' a time when both the preachers 
and their friends, in certain quarters, had to keep a look- 
out by day and by night, that they might not fall into 

ever heard of who kept his coffin by him. We have heard of one or 
t^ro others who did the same thing. One who went to the Western 
country, carrymg his coffin with him : and, not liking the country, 
returned, bringing back with him the " narrow house. •'^ Another, 
whose name was Adams, who was a very pious man, living above the 
fear of death, who kept his coffin under the bed he slept in, making it 
a repository for such articles as were proper to be kept in it until his 
body occupied it. The inquiry might be made, whether, if it were a 
more general practice for the Uving to keep the house that the body is 
to be the tenant of when the soul becomes an inhabitant of the spirit 
land, in their bed-chambers, the moral tendency would not be good? 
The effect, we might suppose, would be to keep death in view, and in- 
spire desires for a preparation. The pulpit makes its urgent appeals to 
death to induce the living to prepare. The coffin would appeal to the 
beholder ; and there might be fewer persons lying down on their beds 
before they bowed in prayer to Him who has the "issues of death. 
We heard the Rev. Caleb Morris relate that the Rev. Lorenzo Dow was 
preaching in a certain town, when a gentleman slipped five dollars into 
his hand, which he endeavored to return, as his sentiment was, that 
'"impostors were fond of money." Failing to find the man who gave 
it to him, he went out early next morning and found two young ladies 
sewing by candlelight, he stepped in and bargained with them to make 
anything that he might order to be made out of muslin. He laid out 
half of the five dollars in muslin, and taking it to the young ladies, 
requested them to make their shrouds out of it. They made an effort 
to annul the contract, but he told them it was a covenant to which God 
and angels were witnesses ; and throwing down the balance of the five 
dollars as pay, made his exit. To them it was solemn work to cut and 
sew muslin into grave clothes for themselves ; they could not but be 
serious while accomplishing this job — and it resulted in their conver- 
sion to God ; and, when Mr. Dow returned to their town, they gladly 
entertained him as a messenger of the Lord Jesus Christ. 



2\n 



RISE OF METHODISM 



[1777-8. 



the hands of their violent enemies. About this time, 
Messrs. Asbury and Shadford were, for a short time, secreted 
among the Whites. A part of this time they spent in an 
outhouse, separated by a skirt of wood from Judge White's 
domicil. When Mr. White would take their meals to them, 
in a stealthy manner, the servants, who were not ignorant 
of the arrangement, would sometimes say: Massa goes 
through the woods to feed his swamp-robins." Dr. Edward 
White, in like manner, sometimes carried their meals to them. 
They kept a fast day, to know the will of the Lord concern- 
ing them ; and while Mr. Asbury believed it to be his duty to 
remain, Mr. Shadford felt that he must return. On the 10th 
of March, 1778, h<4 left Judge White's, and moved towards 
Philadelphia, on his way to England, having procured a 
pass from a colonel to travel to General Smallwood's camp. 
When he arrived, he was brought to his apartments, and 
told him that he was a Methodist preacher, and considered 
himself a subject of King George ; and asked for a pass to go 
to Philadelphia, on his way home. The general roughly 
replied, ^' Now, you have done us all the hurt you could, you 
want to go home." Mr. Shadford replied, That he left 
home, and came here to do good." He, however, gave him 
a pass, after he made him swear that he would go directly 
to Philadelphia, and thence to England. 

As he was proceeding to Philadelphia, a man sprang from 
behind a bush, and, pointing a loaded gun at his breast, 
swore if he did not stop and dismount, he would be a dead 
man ; but, learning that he had a pass, he suffered him to go on 
his way, and he arrived in Philadelphia, which at that time 
was in possession of British soldiers ; and, on the first oppor- 
tunity, sailed for England. 

Reaching his native land, he continued in the regular 
work of the itinerancy under Mr. Wesley, until infirmity 
arrested him in his course. About 1791, he became super- 
numerary. In this relation, he continued to the end of 
life. His last words were, ''I'll praise, I'll praise, I'll 
praise;" and soon after fell asleep in Jesus, in the seventy- 
eighth year of his life, and forty-eighth of his itinerancy. 

There was the closest union between Mr. Shadford and 
Mr. Asbury, while they labored and suffered together in 
America. Their souls were knit together more closely, if 
possible, than the souls of David and Jonathan ; and, after 
the broad Atlantic had separated them thirty-eight years, 
their triumphant spirits entered paradise, within ten days 
of each other^ Mr. Shadford lived just thirty-eight years 



1778.] 



IN AMERICA. 



205 



and one day, after he left Mr. Asbury at Judge White's; 
and died March 11th, 1816 ; and Mr. Asbury followed him, 
on the 21st of the same month and year. The pious 
may soliloquize on the joy their happy spirits realized, on 
meeting each other so near the same time, in the presence 
of that Saviour whom they delighted to hold up to the view 
of sinners, while ministering here below. 

As Mr. Asbury's Journal for 1778, is peculiarly interest- 
ing to us, as showing the places, the people, and the circum- 
stances in connection with the introduction of Methodism in 
the centre of the Peninsula, during the most trying period 
of the war that gave this nation its independence, we wish to 
make some short extracts from it for this year, having studied 
it as carefully as we could, and as it relates to a part of the 
country with which we have been acquainted from infancy. 
We regret that Mr. Asbury, like many other journalizers, 
gave only initials for names. Some of them, however, we 
can readily understand, as the names of the people they 
represent have been familiar to us as pillars in the temple 
of Methodism in this region ; others, w^e can only conjecture 
what the full name was, represented by the initials ; and 
there are some that we cannot so much as conjecture what 
name is represented. Mr. Asbury had been laboring in 
Maryland and Virginia during 1775-6-7. On the 1st of 
December, 1777, he returned to the Peninsula, to Cavel 
Hinson's, in Kent county, Md. At this time Kent Circuit, 
had appointments in Cecil, Kent, Queen Anne's, Caroline, 
and Talbot, in Maryland, and Kent and Sussex, in Delaware. 

His preaching, up to the 1st of February, 1778, was 
cliiefly in Kent and Cecil counties, among the Thompsons, 
Herseys, Watkins, Simmons, Hearns, Woodlands, Freder- 
icktown ; Howards, Hinsons, Easterly Island, Quaker Neck, 
llandels, Gibbs, Kennards, Angiers, Smiths, and Chester- 
town. Afterwards, he visited Foggwell's, Segar's, Stradley's, 
Thomas's ; and on the 13th of February, 1778, he first 
visited Thomas White, Esq., who became one of his most 
valuable friends ; here he met with his beloved brother, 
George Shadford, with whom he took sweet counsel. On 
Sunday, 18th of February, he first preached at Dr. Edward 
White's ; this was the beginning of a quarterly meeting, 
which was held in Mr. White's barn, and was well attended. 

After the quarterly meeting was over, he preached at 
James Layton's, in Marshyhope, where a class was formed 
already; also, at the Widow Jump's, near Marshy hope- 



206 



RISE OF METHODISM 



[1778. 



bridge, at Cardeen's, and at Mr. K.'s, on Cedar Creek — an 
old Presbyterian who kept his coflSn in his house. 

March 9th. Samuel Spragg came to see him at Judge 
White's. Mr. Shadford was, also present. Tuesday, March 
10th, 1778, Messrs. Spragg and Shadford left him at Mr. 
White's ; and this was a life-long parting with Asbury and 
Shadford. About this time Joseph Everett first' heard Mr. 
Asbury preach at Mr. White's. What followed will be seen 
in another part of this work, in a short account of the life 
and labors of Mr. Everett. 

While here among the Whites, Philip Cox fell in his way, 
and he sent him to the Upper Circuit, either the upper part 
of Kent Circuit, or Chester Circuit ; also, John Cooper, who 
had been preaching below, in Sussex county, came to see 
him. About this time he heard that Mr. W., probably 
Robert Wooster, was cast into prison, at Annapolis, Md., for 
preaching as a Methodist preacher. 

April 2, 1778. The light-horse patrol came to Judge 
White's in the night, and seized and carried him away, 
leaving Mrs. White and her children in great distress. The 
following day Mr. Asbury, Mrs. White, and others, kept as 
a day of fasting and prayer^ for Mr. White, and his deliver- 
ance from his enemies. 

April 6th. Mr. Asbury left the neighborhood of the 
Whites, where he had been partially concealed, and went to 
another place some twenty miles off, where late at night he 
found shelter at a friend's house, where he intended to 
remain ; but, soon a report was spread, at night, which 
made him leave the next day. After lying in a swamp, to 
conceal himself until night, he was kindly taken in by a 
friend : this, as w^e suppose, was near the appointment at 
John Fogwell's, subsequently Holden's Chapel ; and now 
Stulltown. While here, he heard that Joseph Hartley was 
arrested on Sunday, 5th of April, in Queen Anne's county : 
thus Messrs. White, Wooster, and Hartley, w^ere arrested 
about the same time, and Mr. Asbury was driven to conceal 
himself in another neighborhood. 

As he was not engaged in preaching, he spent his time in 
reading the Greek and Latin Testament, and in prayer : ten 
minutes, or one sixth of every hour, when awake, was spent 
in prayer. In the midst of these troubles, he formed that 
habit of prayer for which he was ever afterwards so remark- 
ble ; he excelled almost every minister in prayer. 

April 29th. He returned to Mr. White's. Soon after 



1778 ] 



IN AMERICA. 



207 



Mr. White came home as in answer to prayer ; and, on 
Sunday, May 17, he ventured to preach again after 
spending five or six dumb Sabbaths. May 19, Philip Cox 
began a quarterly meeting at White's, at which Mr. Asbury 
preached. Soon after Judge White's case was decided, and 
he was permitted to return to his family — the worst of the 
storm was now over, as it related to Messrs. Asbury and 
White ; as to the former, he was not without his misgivings, 
that he had erred ''in retiring from the work," through fear 
of his foes. 

In the last of May, Mr. Hartley came to see Mr. Asbury 
at Mr. White's, and they both set out : Mr. Asbury went 
into Mispillion; and, for the first time, preached at Reynear 
Williams's. Here the Methodist preachers had raised a 
society already; and in it there was a ''Mr. C," wdio was a 
public speaker, and soon after split the society, and set 
up a church for himself; but who "Mr. C." was, as to his 
real name, we have not found out. About this time Mr. 
Asbury made the acquaintance of the Rev. Mr. Thorn, of 
the Church of England, who had a church a little north of 
the site of the present town of Milford, Delaware. 

In the last of June, Mr. Asbury received a visit from Mr. 
Freeborn Garrettson, at his liome^ as he called Judge 
White's. Soon after this Mr. Garrettson, in July of this 
year, was well nigh beaten to death, near Brown's Branch, 
in Queen Anne's countj', by John Brown. 

Mr. Asbury continued to travel in Delaware, and preach 
at appointments which had been made by other preachers, 
such as Stradley's, Richard's, and Shockley's, in Slaughter 
Keck, Sussex county. After sallying out to the preaching 
places, he returned to Mr. White's, as his common centre. 

In July, he made his first visit to North-West Fork 
Hundred, Sussex county ; and preached at Charles Tv\^y- 
ford's, near the present Trinity Church on Seaford Circuit. 
Returning home he visited Joshua Barwick, near Punch 
Hall, "who was in deep distress of soul." He obtained the 
comfort of assurance, and, some years after died happy. 

August 1, 1778, he w^ent into the Fork, and, for the 
first time preached at Mr. Ross's, and at Robert Layton's, on 
the head waters of the Nanticoke River, near the present 
town of Bridgeville. Two weeks after he preached at White 
Brown's, the nephew of Judge Whi:e's ; also at John Flow- 
ers. About this time his friends William Moore, and 
William Lynch, came all the way from Baltimore to see 
hiu'i at Judge White's. 



20S 



RISE OF METHODISM 



[1778. 



Lord's Day, November 1, 1778, memorable in the 
history of Methodism in London, as the day on which Mr. 
"Wesley opened the new chapel in the City Road. See 
Wesley's Works, vol. iv., p. 499. On this Sabbath Mr. 
Asbury lectured at Mr. W^hite's. Asbury's Journal, vol. i.. 
p. 224. 

In November, he rode to Quantico, in Somerset county, 
Md. He says, ''I found no want of anything there but 
religion:" this was his first visit to Somerset. 

In December of this year, he met with Brother Wren, 
w^ho was travelling and preaching. From him he learned that 
the work in w^hich Methodist preachers were engaged, was 
prospering far beyond his expectation. The Lord was 
helping on the work in His own way, while persecution was 
driving the preachers from place to place. See Asbury's 
Journal, vol. i., p. 200-227. 

In the latter end of 1777, as stated above, Mr. Asbury 
came to the Peninsula, to the house of Cavel Hinson, in 
Kent county, where he introduced Methodist preaching in 
1772 — he had not seen his Kent county friends for more 
than four years; and rejoiced to find that the Lord had 
carried on a good work among them during his absence. 
When he was last upon this shore, in September, 1773, there 
were about six preaching places ; now there were scores of 
appointments. 

While laboring here he received the following strange 
account concerning a wicked young man whose family coun- 
tenanced the Methodists. He not only opposed them, but 
went to the place of worship to curse the preacher, where he 
was struck with such terror that he suddenly died. His own 
brother gave it as his opinion that the devil was directly con- 
cerned in his death. It seems that the circumstances were 
so peculiarly strange concerning this young man's death, 
that they had been attested on oath by the people who lived 
in the house with him. 

Mr. Asbury continued to travel and preach until the 10th 
of March, 1778, when, on conscientious principles, which 
would not allow him to take the oath required by the state 
of Maryland, he withdrew to the state of Delaware, where 
the clergy were not required to take an oath to the state. 

After seeking Divine direction by prayer and fasting, he 
felt his call was to remain in America, having the promise 
of all the protection that Judge White's influence could 
afford him. But, on the night of the 2d of April, the light- 
horse patrol surrounded his house, and the judge was seized, 



1778 ] 



IN AMERICA. 



209 



and carried away to Dover or Wilmington, where he was 
examined as an enemy of his country, because he had 
become a Methodist, and harbored Methodist preachers. 
Leaving his family in great distress, he was detained some 
five weeks, when he returned to his family, but went back to 
have his case determined, and was finally discharged. 

It was while Mr. Asbury was thus hiding from his enemies, 
as he tells us, ''That he went forth after dark through the 
gloom of the woods, from house to house, to enforce the 
truth, and join in the worship of God. At a late hour of the 
night he was wont to assemble the family together, and offer 
up prayer to God in a subdued tone of voice, not the less 
hearty or acceptable to the Deity on that account ; adopting 
this course at the suggestions of prudence, to avoid the 
wrath of the enemies of God and religion." 

He continued in this exercise, making Mr. Thomas "White's 
his home, until Mr. White was arrested and carried off. The 
following week, fearing that he would be taken into custody, 
as his friend, who had promised him secrecy and security, 
had been, he left Mr. White's; and, in his language, " Rode 
on through a lonesome devious road, like Abraham, not 
knowing whither I went, but weary and unwell, I found a 
shelter Lite at night; and here I intended to rest till Provi- 
dence should direct my way. But at night a report was 
spread which inclined me to think it would be best for me to 
move. Accordingly, the next day I set out and lay in a 
swamp till about sunset, when I was kindly taken in by a 
friend. I thought myself like some of the old prophets, hid 
in times of public distress." We can only conjecture what 
neighborhood he was now in. We think he went up the 
Choptank to the upper part of Kent county, about what is 
now called Holden's meeting-house. When this meeting was 
first raised up it was called Fogwell's ; and, it has been said, 
that many years ago Mr. Asbury charged a certain preacher 
of the Philadelphia Conference to take good care of the 
Fogwell society, as it had been greatly endeared to him at 
the period of his confinement at Judge White's. Y\^hatever 
place he was now in, he was strictly shut up in a private 
chamber in a pleasant family, wanting for nothing, spending 
his time in reading and study, and devoting ten minutes of 
each waking hour to prayer. After spending, in this strict 
retirement, about three weeks, he ventured to leave this 
asylum ; and under the special protection of Divine Provi- 
dence, returned to Mr. White's. Here, for two weeks, he 
was again shut up, spending what he called his " dumb Sab- 
18* 



210 



RISE OF METHODISM 



[1778. 



baths," not preaching, nor scarcely daring to show himself, 
lest his enemies should lay violent hands upon him. These 
five weeks, during which he had not preached, were the most 
unsatisfactory part of his life, as he could not content 
himself, unless he was holding up a crucified Saviour to the 
view of sinners. 

Unable to keep silence any longer, on the 13th of May, 
he met a small congregation, and found a blessing while 
addressing it ; and, on the following Sabbath, preached to a 
congregation collected at Mr. White's : he was now coming 
forth from his confinement. 

It was a question painfully revolved in the mind of Mr. 
Asbury whether, or not, he ought to have thus concealed 
himself from his enemies ? It is certain that in this he w^as 
not imitating the Saviour who went forth to meet Judas and 
his band in the garden. Neither was he following the 
example of the apostles who w^ent forward in their work, 
although forbidden by the Jewish council. Nor did he 
exhibit the courage of a Wesley in the days of mob-violence 
in England; nor yet that of Abbott, Garrettson, and Hartley, 
who dared to meet their worst foes. It seems, that his 
prudence prevailed over his faith. Though he was an Eng- 
lishman, and sent by Mr. Wesley, and, therefore, peculiarly 
obnoxious at that time, yet Omnipotence could, with equal 
ease, protect an Englishman or an American. We may well 
suppose, that, had he gone on in the work he would have 
fared no better than Garrettson or Hartley. He might 
have been put in prison ; nay, he might have borne in his 
body the m^arks of violence, but it w^ould have furthered the 
cause of the Redeemer. Mr. Garrettson thought that he 
never did more for the Saviour in the same length of time, 
than while he was imprisoned in Cambridge ; and Mr. 
Hartley could not have accomplished half as much good to 
the people of Easton by preaching to them out of prison, as 
he did by his discourses, made more pathetic, and received 
with increased interest, on account of the circumstances of 
their delivery. 

We cannot think that Mr. Asbury's enemies would have 
had power over his life, for his work was not yet accomplished 
on earth; if he had continued to travel and preach the few 
weeks that he lay by. If we suppose that he was out of the 
track of duty, by hiding from his foes, it accounts for the 
extraordinary inward conflicts and temptations that he 
passed through, during this season, and, that too, when 
surrounded with every comfort that was needful for his body 



1778.] 



IN AMERICA. 



211 



Some Methodist historians have unfairly represented Mr. 
Asbury as being almost totally inactive during the years 
1778 and 1779. The truth of the whole matter is, that he 
was only five weeks closely confined ; and but eleven weeks 
in which he did not travel and preach. It is true, that he 
kept himself mostly in the state of Delaware for two years 
in succession ; but, with the above exception, he was travel- 
ling and preaching in New Castle, Kent, Sussex, and Somerset 
counties ; and this part of his public life differed from other 
portions of it in this, that his labors were restricted to four 
counties, instead of being distributed through as many states. 

Some parts of this chapter w^ere composed at different 
times ; the reader will please excuse the repetition of facts 
and language found in it. As it presents the crisis of Mr. 
Asbury's life in this country, we regard it as highly interesting 
and important. 

In the latter end of May, Mr. Asbury began to itinerate 
again. The first appointment he filled was at Reynear Wil- 
liams's, in Mispillion. In July he went into Sussex and 
preached at Mr. Charles Twyford's. In August he went 
further into North West Fork and preached at Mr. Ross's 
and at Mr. Robert Layton's ; also, at Mr. White Brown's, 
w^ho w*as the nephew of Judge White; and, in November, he 
was in Somerset county for the first time, and preached in 
Broad Creek and Quantico — ground that Mr. Garrettson had 
just before broken up. His circuit reached from Slaughter 
Neck to Quantico, a distance of about sixty miles, a very 
small circuit for that time, when they were in some instances 
five hundred miles in circuit. It lay in three counties, Kent 
and Sussex, in Delaware, and Somerset, in Maryland. It 
contained about twenty appointments, of which the principal 
ones were at MessHe. Shockley's and Rickards's, Reynear 
Williams's, James Layton's, Widow Jump's, Charles Twy- 
ford's, Mr. Ross's, Robert Layton's, White Brown's, at Broad 
Creek, and at Quantico ; while Mr. White's was the centre. 
As he was permitted to exercise his ministry during these 
perilous times in the state of Delaware, he expressed a hope 
that it would becoQie a garden of the Lord, filled with plants 
of His own planting ; and, it came to pass ; for, in the begin- 
ning of the present century, not only Delaware but the whole 
Peninsula was the garden of the Lord, set with plants of His 
planting. 

The true minister of God finds his greatest pleasure in 
seeing souls coming to Christ. Mr. Asbury saw this almost 
daily. A young woman who had been awakened under 



212 



RISE OF METHODISM 



[1778. 



Captain Webb some years before, and, who thought she could 
never be happy unless among the Methodists, was brought to 
God about this time, in the region of Mr. White, by the 
instrumentality of Mr. Asbury ; also, Mrs. Peterkin, a relative 
of Judge White, was born again at the age of seventy, and 
died in the full triumph of faith in 1780. Her aged com- 
panion also experienced a blessed change and soon followed 
her to eternity — they are buried alongside of Mr. and Mrs. 
White. About this time Joshua Barwick of Punch Hall, 
now Burrville, was converted and became a Methodist. After 
a faithful life of ten years he went to his reward. His family 
have generally gone with the Methodists ; and some of his 
descendants have been Methodist preachers. The Hardisty 
family was also brought in. Mr. Asbury preached the funeral 
of Father Hardisty in 1779. His son William was a travel- 
ling preacher in the Philadelphia Conference for several 
years. 



CHAPTER XXXII. 

In May, 1778, the Sixth Annual Conference was held in 
Leesburg, Va. This was the first time that the Conference 
w^as held in Virginia. As Mr. Asbury thought it unsafe for 
him to visit it, Mr. William Watters being the oldest travel- 
ling preacher present — and he had been in the work but six 
years — was made the chairman. There was no particular 
return of members at this Conference, but they w^ere given 
in the aggregate for 6095, showing a decrease of 873. This 
was the first time that there had appealed any decrease of 
members since the commencement of Methodism in America. 
The travelling preachers were also reduced from 36 to 29. 
This decrease of ministers and members must be charged to 
the war, that was raging then with violence. New York, 
Philadelphia, Chester, Frederick, and Norfolk, were left off 
of the Minutes. Four new circuits appear in the Minutes in 
Virginia, namely, Berkley, Fluvanna, Lunenburg, and James 
City. 

From this Conference Mr. Watters went again to Fairfax 
Circuit; and in June, 1778, was married to Sarah Adams, 
of Fairfax county, Va., who was truly a helpmeet for him. 

During the fall of this year, he, in company with the Rev. 
C. B. Pedicord, travelled through Prince William, Stafford, 



177S.] 



IX AMERICA. 



213 



King George, Spottsylvania, and Hanover counties, in order 
to form a circuit or two. They found many willing to receive 
Methodist preaching ; and afterwards, Lancaster and Stafford 
Circuits covered this ground. 

The preachers that were appointed to labor on the Penin- 
sula this year were Messrs. Garrettson, Hartley, Littlejohn, 
and Cooper. Mr. Littlejohn, on account of the persecution, 
thought it best to return to Virginia, where he shortly after 
married, and located. Mr. Cooper's health was poor, and 
for a while he was unable to do much. 

Joseph Hartley, who appears to have been a native of 
Sussex county, Ya. (his sister belonged to the society at 
Robert Jones's), had travelled two quarters the previous 
year, and was received in 1776 as a travelling preacher, and 
stands for Kent Circuit. In 1777 he was stationed in Bal- 
timore Circuit. In the latter end of this year he returned 
to the Peninsula to Kent Circuit. In the month of April, 
in 1778, he was taken by the rulers of Queen Anne's county, 
and was put in confinement for a short time. The court 
before which he was brought prohibited him from preacMng; 
but when his bands were loosed he went forth, atten 'xUg his 
appointments, and after singing and praying, he would re- 
main on his knees and exhort the people in a most feeling 
and forcible manner, until his enemies said they were as will- 
ing he should preach on his feet as on his knees. After his 
release from confinement, he travelled and preached in 
Delaware state, where the rulers were more favorable to 
Methodist preachers. 

Mr. Garrettson was the most efficient laborer in this field. 
The beginning of this year was the most trying time that the 
Methodists had experienced. The storm had been gathering 
for three years. The first blood had been shed in defence 
of the rights claimed by the colonists in 1775. The same 
year, the barbarous Lord Dunmore, the royal governor of 
Virginia, had burnt Norfolk, and sent five thousand homeless 
men, women, and children wandering through the country. 
The king had sent forth his proclamation, calling on the 
colonists to submit. Mr. Wesley had, most unfortunately for 
his followers here, dipped his pen into the politics of America. 
His assistant, Rankin, had declared from the pulpit of St. 
George's, that he believed God's work would not revive isntil 
the people submitted to King George. Mr. Rodda had been 
detected, while on Kent Circuit in 1777, in circulating the 
king's proclamation, and had to leave the work and ^ake 
refuge in the British fleet, then in the Chesapeake . ^nd 



214 



RISE OF METHODISM 



[1778. 



Chancy Clowe, who had been a public speaker, and a Method- 
ist of some note, raised a company of three hundred men, 
having his head-quarters in Kenton forest, Kent county, 
Del., where the lines of his fortifications are still to be seen 
— intending to make his way through the country, and join 
the British in the Chesapeake Bay. This company was dis- 
persed, and Clowe their leader was tried, condemned, and 
executed in the state of Delaware. There was but one, 
besides Clowe, found in this rebel company that had ever 
borne the name of Methodist. 

Add to all this, that the Methodists, however well affected 
to their country, were conscientiously opposed to bearing 
arms and fighting. All this gave pretext to their enemies to 
call them tories, and look upon them as enemies of the rights 
and liberties of their country. Hence the storm of perse- 
cution that came upon Mr. Wooster, who was imprisoned at 
Annapolis; upon Mr. Jonathan Forrest; upon Mr. Asbury, 
who was fined, and driven out of the work for a short time; 
upon Mr. Hartley, who was arrested in Queen Anne's, and 
subsequently put in Talbot jail ; upon Mr. Garrettson, who 
was beaten in Queen Anne's, and afterwards put in Cam- 
bridge jail ; upon Judge White, for harboring them ; upon 
Pedicord and others. 

In June, 1778, Mr. Garrettson commenced his labors at 
Kent meeting-house, on the Eastern shore. Here the Metli- 
odists had many friends ; and, we may add, the people of 
this county never so violently persecuted the preachers. 
The friends here advised him to remain with them, and not 
expose his life by travelling at large. He tried to comply 
with this advice, but in the course of a week his spirit wa? 
stirred within him: he cried to God to know his will, and 
felt an impulse to go forward, believing that the Lord would 
stand by and deliver him. With this Divine assurance he 
left his Kent friends, not fearing his worst enemies, and went 
through Cecil county, and part of Delaware state as far as 
Judge White's, unmolested ; but when he went into Queen 
Anne's he was threatened with imprisonment. As he was 
going into Kent, Mr. John Brown met him, and seizing the 
horse's bridle told him he must go to jail. Mr. Garrettson 
remonstrating against his order, he commenced beating him 
over the head and shoulders with a stick. Just then Mr. 
Garrettson, breaking away from him, put whip to his horse 
and endeavored to make his escape. But Mr. Brown took 
a nearer route, and heading him, struck at him, but missed 
him. Just then Mr. Garrettson's horse, stopping suddenly, 



1778.] 



IN AMERICA. 



215 



threw him to the ground in an insensible state. He was 
taken to a house near by and bled by a doctress, who just 
then was passing by, and who carried her lancet when called 
out. This restored him to his senses. Mr. Brown, fearing 
that if his victim died he would be tried for murder, was 
much agitated, while Mr. Garrettson was exhorting his per- 
secutor to repentance, as happy as he well could be. But 
as soon as Mr, Brown thought him out of danger of death, 
he brought a magistrate to have him sent to prison. But 
when Mr. Garrettson showed him his sin in thus endeavoring 
to stop the gospel, and his fearful accountability to God for 
such a course of conduct, he dropped his pen without finish- 
ino; the mittimus. After orivino; a suitable exhortation to 
the magistrate, whose wife's funeral he shortly afterwards 
preached, and to his persecutor and all present, he went with 
the doctress, who had brought a carriac^e to take him in to 
Father Dudley's, where he sat in his bed that night and 
preached to a few of the despised Methodists. This ended 
his violent persecution in Queen Anne's county. 

The spot where Mr. Garrettson was beaten is between 
Church Hill and Chestertown, opposite the farm where Mr. 
Brown lived, which is still owned by his descendants ; at 
what is called Brown's Branch. A large tree, it is said, 
marks the precise spot where he lay in his insensible state, 
when it was feared that he would die. 

A few days afterwards he preached in the same neighbor- 
hood, and many were ready to say, " Surely this is the right 
way." In 1809 Mr. Garrettson was visiting his old friends 
in this region, when a near relation of Mr. Brown that beat 
him was the principal vestryman in the Episcopal Church ; 
and to make some atonement for the treatment he received 
in 1778, an almost unheard-of favor for that country, was 
conferred upon him, in an invitation to preach in the old 
church at Church Hill. He accepted the invitation, and 
seldom, if ever before, was the church so crowded with church 
folks and Methodists, white and black ; and it was a moving 
time. A similar favor was extended to Dr. Coke in 1784, 
who preached in this church by invitation of the vestry. 

After preaching at James Layton's, in Marshy Hope, 
where a man threatened him for killing his wife" (because 
she fell under conviction, crying for mercy), and at the 
widow Jump's, at Robert Layton's, and at Charles Twy- 
ford's, he paid his first visit to Talbot county, Avhere he 
''labored day and night with tears." He says, ''Sweet 
refreshing seasons had I among those dear loving people : I 



216 



RISE OF ^JETUODISM 



[1778. 



shall not soon forget those mothers in Israel, Sister Parrot 
and Sister Bruff, who are now lodged in Abraham's bosom. 
They, I trust, lived and died witnesses of perfect love." 

From Talbot Mr. Garrettson, accompanied by several 
friends, went to Kent Island, where he was the first of his 
brethren that preached; and if he did not raise up a Meth- 
odist society, on his first visit, he laid the foundation for one, 
and this island has long been a place where Methodism has 
been popular, and Methodist preachers have delighted to 
visit it. 

In September, 1778, Mr. Asbury being unable to attend 
his appointment at Reynear Williams's, in Mispillion, 
Mr. Garrettson preached in his place. This was the first 
time that he was at this place ; he preached two sermons, 
giving a short interval between them. The venerable old 
tree, under which he preached to hundreds, it is said, is still 
standing. It was a day of the Son of man. Its effects, near 
and remote, were great. One very wicked man, who came 
to the meeting with a heart full of sin, and his mouth full 
of cursing, was so powerfully convicted that he would have 
run away if he had dared to trust his strength ; but before 
the meeting was over he cast his soul on Jesus by faith and 
was justified. A military officer who was present was so 
deeply awakened that he gave up his office and became a 
Christian. As the more remote effects of this day's labor, 
several new appointments were made at the earnest request 
of the people. Mr, Lewis, who lived in Murder-kill, was at 
this meeting, and tasting the sweetness of gospel truth, Mr. 
Garrettson made his house a preaching place. Here a society 
was raised up this year among the Barratts and Sipples, that 
led to the erection of Barratt's Chapel, in 1780 ; Mr. Philip 
Barratt and Jonathan Sipple, with many others, were 
awakened under his preaching, and brought in among the 
Methodists. About eighteen months after this Brother 
Sipple exchanged earth for paradise. Just before Mr. Gar- 
rettson came into Murder-kill he tells us, " The Lord had 
awakened a woman of distinction by an earthquake. She 
found peace to her soul, and about a year after died a 
witness of perfect love." From Mr. Asbury's Journal we 
conclude that her name was Ruth Smith, who, in her last 
hours, was constantly praising God and preaching Christ to 
all around her. 

Under the second sermon that Mr. Garrettson preached 
at Mr. Lewis's, young Caleb Boyer was awakened, and in 
1780 began to travel a circuit. He became a great preacher 



177S ] 



217 



among the Methodists, and we are persuaded that the Rev. 
Ezekiel Cooper formed his style of argumentative preaching 
after Mr. Beyer's, who was said to be the Paul of Methodism 
while he itinerated. Mr. Garrettson established preaching 
at the house of the father of Mr. Boyer, where a society was 
formed in 1778, which is still represented at Banning's 
Chapel below Dover. 

Many of the people of this region had been raised Presby- 
terians. The Rev. Mr. Huston was their minister during 
the days of the Revolution. He, like many of his brethren, 
was fully committed to the cause of x\merican liberty ; and 
in his church used to pray for the success of the Continental 
army; and to this end, ''That the Lord would send plenty 
of powder and ball" to greet their enemies with. 

One Sabbath while he was engaged at his church, a detach- 
ment of British soldiers came to his house, and left their 
compliments by boring their bayonets through the panels of 
his doors, ripping up his beds, and carrying off rather more 
of his live stock, his cows, pigs, and poultry, than they 
were welcome to by the feelings of his heart. 

The Rev. Mr. Huston's crranddauo;hter is the wife of our 
brother Solomon Townsend, of Union Methodist Episcopal 
Church, of this city. 

Mr. Smithers, of Dover, came to Mr. Shaw's in 1778 ; 
and under Mr. Garrettson's preaching his heart was touched, 
and he invited him to preach in the Academy at Dover ; and 
on the 12th of September of this year, in the afternoon, he 
made his appearance at the Academy that stands at the 
south end of the town, where he was to preach. Here he 
found some hundreds assembled, and as soon as he alighted 
a clamor arose ; some said he was a good man, some called 
him a deceiver, some declared him a friend to the king, 
others proclaimed him one of Clowe's men, that ought to be 
hung as Clowe had been. There might have been a serious 
time if there had not been some friends of order there ; Mr. 
Pryor, a Whitefieldite, Mr. Lockerman, whose descendants 
are still in Dover, and the alderman interposed, and the first 
Methodist sermon was preached on a stage erected in front 
of the Academy, the congregation being within and without. 
It w^as a time of tears ; some that came to persecute were 
there to have the gospel net thrown around them — the 
enemy was circumvented. The preacher was heard all over 
the town. Some that stayed at home, and one female a 
quarter of a mile oif, were powerfully convicted. In the 
evening he held meeting at Mr. Smithers', with whom he 



218 



RISE OF METHODISM 



[1778. 



put up, when he had maDj of the chief people of the place 
to hear him. When he retired to bed, he was sorely tempted 
by the enemy; and Mrs. Smithers hearing him sighing and 
groaning in prayer, was driven to commence prayer for her- 
self. There were about twenty-five persons brought under 
deep conviction for sin as the result of this first visit of Mr. 
Garrettson, and the next day he joined those that were truly 
awakened into society. One elderly lady, with all her child- 
ren, numbering ten, and with their husbands and wives, 
amounting to sixteen or eighteen, went with the Methodists. 

The original Methodist society in Dover was formed Sep- 
tember 13, 1778. At this time preaching was established 
at Mr. Hilliard's, above Dover. Soon after at the Gum- 
swamp appointment, and subsequently in Little Creek. 

In October, 1778, Mr. Garrettson tells us that he was 
directed by a dream to the people of Sussex and Somerset 
counties ; and believing that the dream was of God, he 
directed his course to Broad Creek, in the lower end of Sus- 
sex. Here, on a Sabbath day, in a forest, he preached two 
sermons, giving a short interval between the tvfo discourses. 
This was the first Methodist preaching the people of this 
region heard. There was much weeping among the hundreds 
that had met to hear the new doctrine. The people of this 
place were so far from having the power of godliness thac 
they had not even the form of it — they were swearers, 
fi_ghters, drunkards, horse-racers, gamblers, and dancers. 
As a specimen of their morals, a woman came the next day 
with a pistol to shoot him, while he was performing funeral 
service for the dead. On this first visit thirty or forty were 
deeply awakened, who soon after were united in society; and 
there were some fifty praying families in Broad Creek within 
a year from this time ; it was with difiiculty that the uncon- 
verted could raise a frolic in this section of country. 

While Mr. Garrettson was preaching at Broad Creek this 
year, two aged people, Mr. and Mrs. Ryder, who were visit- 
ing their friends, heard him, and were much touched under 
his preaching. They had tasted the sweets of the gospel 
under Mr. Whitefield's ministry, tvfenty years before. After 
meeting was over they approached him with tears, and the 
old lady thus addressed him : Many years ago we heard 
Mr. Whitefield preach, and, until we heard you, we had not 
heard a gospel sermon for twenty years. The first time I 
heard you preach, I knew it was the truth ; but I only had 
a little spark left. Yesterday we heard you again — and the 
little spark was blown up to a coal ; and, glory to God, to- 



1773.] 



IN AMERICA. 



219 



day the coal is blown up to a flame. We cannot hide our- 
selves any longer from you ; our house and hearts are open 
to receive you and the blessed word you preach." Thus was 
Methodism brought to Quantico in November, 1778, when a 
society commenced, which still continues. This was the first 
Methodist society founded in Somerset county, Md. ; and 
here the first Methodist Chapel in Somerset county was 
opened for worship as early as 1784, as it appears that Dr. 
Coke preached in it this year. Mr. and Mrs. Ryder were 
the principal persons in the Quantico society; most of the 
others were young people, ''that were tender as lambs," says 
Mr. Garrettson. There have been many valuable Methodists 
about Quantico and Salisbury of this Ryder family. 

On Mr. Garrettson's first visit to Broad Creek, the wife 
of Mr. Nellum, a merchant of Salisbury, was powerfully 
awakened. Through this family, he was brought to Salis- 
bury, in Somerset county, where the Lord began a good 
work, through his labors, in November, 1778, and a Meth- 
odist society was raised up, which still exists. Here the 
enemy rallied his forces ; the sheriif served a writ upon him, 
but, when Mr. Garrettson showed him the consequences of 
stopping a herald of the Saviour, he was afraid to proceed ; 
and Mr. G. went to his next appointment, where the enemies 
of truth were shaken by the power of God. The following 
year, when he returned to this place to preach, the mob — 
made of what was called the first people of the county — sent 
one of their members as a spy, to give information of the 
best time to take him. This spy sat near the preacher until 
his heart was touched, and he wept freely. He returned to 
his company, and told them that he had heard the truth 
preached, and if they touched the preacher he would enforce 
the law against them. After this, there was but little vio- 
lent opposition to Methodist preachers at Salisbury, in Mary- 
land. 

In September of this year, Mr. Freeborn Garrettson at- 
tended the funeral of his brother, John Garrettson, 

The death of Mr. John Garrettson had this remarkable cir- 
cumstance attending it, that it was previously known to him. 
He took final leave of his brother Freeborn tvro weeks before 
he died, telling him, " I shall never see you again in this 
world." It was even so ; before his brother reached that part 
of the circuit, he was dead and buried. The last night that he 
lived, his wife, inquiring of the doctor in a low tone of voice, 
how long he thought her husband would live ? The doctor 
replied that he could not last until morning. He, overhear- 



220 



niSE or MKTHODTSM 



[177^. 



ing the conversation replied, Doctor, I shall not go till 
eight o'clock in the morning;" at which hour he died. His 
intellectual faculties remained to the last; and his last hours 
were spent in exhorting his wife, and his brother Richard 
Garrettson, who lived with him and afterwards became a 
travelling preacher, to stand fast and hold out to the end. 
To his two unconverted brothers, Thomas and Aquila, who 
lived on the Western Shore, he sent word that he never ex- 
pected to see them in heaven unless they repented and gave 
their hearts to the Lord. This message had the desired 
effect ; they both, soon after they received it, sought and 
found the Lord. Mr. John Garrettson had been very useful 
in the neighborhood where he lived, having had charge of 
three classes, and spent most of his time in the service of the 
Methodists, meeting classes, and in visiting from house to 
house. He died a witness of perfect love. 

He had married a pious young lady in Cecil county, in 
1775, where he continued to live ; and at his death, " was 
interred on the east side of the preaching-house." At that 
time, it seems, there were no Methodist societies in the 
county but those in Sassafras Neck, and Bohemia Manor. 
This preaching-house" must have been either the old 
Johntown house in the Neck, or Bethesda on the Manor. 

Whichever it was, we conclude that Mr. John Garrettson, 
who it seems was buried near it, had been its founder, 
between 1775 and 1778 ; and that it was the second preach- 
ing-house the Methodists had on this shore. 

The day after the funeral, Mr. Garrettson was instru- 
mental in saving the life of one, who, fearing that his day 
of grace was past, had ascended a tree, and was about to 
hang himself. 

Among those who were brought to God this year under 
the ministry of Mr. Garrettson, was Dr. Anderson, of Kent 
county, Md., who was long an ornament of Methodism ; also, 
the daughter of parson Harriss, of Ohestertown, who was the 
wife of Dr. Ridgley, of Delaware. In Queen Anne's county, 
Mr. Segar, who was a pillar in his day ; also, Messrs. Sudler 
and Fediman. 

In November, 1778, on a quarterly meeting occasion in 
Talbot county, about fifteen persons met to hold a prayer- 
meeting at Mr. Parrot's the night after quarterly meeting 
ended. Mr. Garrettson was assisted at this meeting by Mr. 
Hartley, and his brother Richard Garrettson. This was a 
powerful meeting, and lasted six hours — ending at two o'clock 
in the morning. Five souls — Dr. White, his two sisters, and 



1778.] 



IN AMLRICA. 



221 



two other young ladies — -were set at liberty. Some time after 
this, Dr. White re?iioved from Kent county, Delaware, to 
Dorchester, in Maryland. He was settled in Cambridge in 
1799, where he continued to reside until his death. He was 
a pillar among the Methodists, both in Delaware and in Mary- 
land. We spent a night with the doctor in 1823. When 
we arrived at his house we found him apparently under the 
hypochondria, and wished ourselves away ; but during the 
night he slept it off, and in the morning he could shake his 
fat sides with a laugh, and we never conversed with a plea- 
santer Christian, or a finer old gentleman. He lived to a 
good old age. 

Dr. White had a brother, whose name was John, who had 
been a great persecutor of the Methodists while in health.. 
In the fall of 1778 he sickened, and became very penitent, 
begging the prayers of the Methodists whom he had despised. 
Mr. Gan^ettson visited him, and frequently prayed with 
him in his illness. Before he died the Lord set his soul at 
liberty during prayer in his family, when he testified that 
the love of God was shed abroad in his soul, and that he 
was ready and willing to die. Mr. Garrettson preached his 
funeral to a large and much affected audience. 

Another brother of Dr. White, was called Samuel. At 
one time he- lived in Dover ; he also v;as a Zuethodist. Some 
of his descendants are in Philadelphia. 

While Mr. Garrettson was planting Methodism in Somer- 
set, Sussex, and Kent counties, and Mr. Asbury and others 
were watering it, Mr. Turner, a local preacher, came from 
New Jersey in 1778 into New Castle county, and was the 
first Methodist preacher in Appoquinimink above Duck 
Creek. Among others that were awakened under him, was 
Lewis Alfree, who, from a great sinner, came out a useful 
Methodist preacher. At his house, near Field's Corner, 
there was preaching and a society was formed ; from here 
Methodism spread to Blackiston's, Thoroughfare Neck, Duck 
Creek Cross-roads, Severson's, and Dickinson's or Union. 

After this. Turner returned to Jersey to his family to settle 
his business, intending after a while to become a travelling 
preacher. As there was a pressing necessity for his services 
in the work immediately. Brother Ruff, who was preaching 
in Jersey at this time, urged him to go at once into the 
regular work on the circuit ; using this argument, " Suppose 
you knew that you had but tvro weeks to live, would you not 
spend them in preaching on the circuit — laboring daily to 
bring sinners to Christ?" Turner replied, ^-Yes." Bv'^the 



RISE OF METHODISM 



[1778. 



time Brother Raff came round to his neighborhood, two 
weeks after this conversation, Brother Turner was dead of 
the small-pox. 



CHAPTER XXXIIL 

Some ten or twelve new laborers entered into the itinerant 
life in 1778. The Minutes of 1779 return Robert Cloud as 
desisting from travelling, which implies that he was itinera- 
ting in 1778. He was raised in Newcastle county, Delaware, 
above Wilmington. Mr. Robert Cloud appears to have been 
the second Methodist itinerant from the state of Delaware. 
He re-entered the work again in 1785. 

Two whose names are found in the Minutes this year, 
namely, Richard Ogburn, a Virginian, and Daniel Duvall, 
continued in the work but one year. 

John Beck itinerated two years. 

William Moore was irregularly in the w^ork for about three 
years. We are led to think that he was the same as Mr. 
William Moore, the first man of note that joined the Method- 
ists in Baltimore. 

Philip Adams, probably a Virginian, continued to travel 
and preach until 1781, when he was called by death to re- 
ceive his reward. 

John Atkins travelled about four years. 

Mr. James 0' Kelly was first known personally to Mr. 
Asbury in 1780. He was then a warm-hearted Christian, 
and a zealous preacher — he would rise at midnight and pour 
out his soul in prayer, crying, " Give me children, or I die." 
He w^as ordained elder at the organization of the Church in 
1784. For several years he filled high stations in the 
Church — acting as elder at the head of a district — he was 
useful and had much influence. He was a member of the 
first council, that met in 1789. In 1790 he addressed a letter 
to Mr. Asbury, complaining of his power, and bidding him 
halt in his episcopal career for one year, or he woald have to 
use his influence against him. In 1792, at the first General 
Conference, Mr. O'Kelly moved a resolution, ''That if any 
preacher felt himself aggrieved or oppressed by the appoint- 
ment made by the bishop, he should have the privilege of 
appealing to the Conference, which should consider and 
finallj determine the matter"— this resolution was lost— 



1778.] 



IN AMERICA. 



223 



whereupon lie withdrew from the M. E. Church and formed 
a connection that was called Republican Methodists/' This 
was the first secession from the Methodist Episcopal Church. 
In the Southern District of Virginia, Mr. O'Kelly had con- 
siderable influence, and here he and his followers produced 
much confusion among the Methodists, but never spread very 
far over the country ; and, at this day, they are known only 
in history. Mr. Asbury had his last interview with Mr. 
O'Kelly in Winchester, Va., in 1802. They met in peace, 
asked of each other's welfare, prayed together, and parted 
in peace. 

Of the preachers that were influenced by Mr. O'Kelly's 
views of church government, and the power that a Method- 
ist Bishop should possess, the Rev. William M'Kendree was 
one, who sent his resignation in writing to Mr. Asbury in 
1792. But, as the District Conference agreed to let the 
displeased preachers continue to preach among the Method- 
ists, provided they were quiet, and would not excite division, 
Mr. M'Kendree soon became convalescent, and sixteen years 
after this was elected and ordained a Bishop of the Method- 
ist Episcopal Church. 

Mr. Richard Ivy was a native of Sussex county, Virginia. 
In 1782, he was preaching in West Jersey, where, as the 
Rev. Thomas Ware informs us, a company of American 
soldiers with their ofiicers came to one of his appointments 
to arrest him. The ofiicers crossed their swords on the table 
on which he rested his hymn-book and Bible, behind which 
he stood to preach, and before it they were seated to learn 
whether he was a friend to his country or not. Before he 
ended his discourse, he opened his bosom with his hands, and 
addressed them thus : " Sirs, I would fain show you my 
heart. If it beats not high for legitimate liberty, may it 
ever cease to beat." Such was the power of his appeal that 
the ofiicers hung their heads and trembled- — the Methodists 
sobbed and cried amen — and the soldiers in the yard swung 
their hats and huzzaed for the Methodist parson. The vic- 
tory was on the Lord's side. When the Church was orga- 
nized, he was one of the original elders. As a Methodist 
preacher he was known from Jersey to Georgia. He pos- 
sessed quick and solid parts — was a holy, self-denying 
Christian that lived to be useful. Much of the eighteen 
years that he was in the vv^ork, he acted as an elder at the 
head of a district. He located in 1794, to take care of his 
aged mother, and died in peace in 1795. 

Mr. John Major was a Virginian— a Christian full of faith 



224 



RISE OF METHODISM 



[1778. 



and the Holy Ghost. As a preacher he was armed with the 
force of feeling and the power of tears, and his hearers were 
constrained to acknowledge that, " The melted is the melting 
heart." He often wept from the beginning to the ending 
of his discourses, and was known in his day as the " Weep- 
ing Prophet;" and, although his abilities as an expounder 
of the Word were not great, yet such was the power of his 
soul over his hearers, that his usefulness was seldom equalled : 
by speaking for a few minutes he often produced a happier 
effect than others by their most intellectual, lengthy, and 
labored efforts. His voice was frequently lost in the cries 
of his deeply affected hearers. Those who made no preten- 
sions to religion loved this good man almost as much as the 
Methodists themselves. He was among the first missionaries 
that the Methodists sent to Georgia. After ten years of 
usefulness in the itinerancy he died a witness of perfect love 
in 1788 ; and was interred at Brother Herbert's, above 
Augusta. After he was buried, a poor sinner was standing 
at his grave, looking on and reflecting, and thought that he 
heard the voice of God calling him through the medium 
of Brother Major to repentance — he was awakened and 
obtained religion. ^'He being dead yet speaketh." 

Mr. Henry Willis was born in Brunswick county, Va. 
His natural and acquired abilities were of a high order. 
Well satisfied that the Lord Jesus Christ had called him to the 
work of the ministry, he felt it incumbent on him to con- 
tinue in it, as his health and strength permitted, until death. 
He was the first preacher that Mr. Asbury ordained deacon 
and elder, after he was set apart to the Episcopal office ; 
he was ordained in Virginia, soon after the Christmas Con- 
ference, as Mr. Asbury was journeying to the South — having 
been elected to these offices at the Conference, at which be 
was not present. In confirming these orders, the bishop 
had a choice subject on which to commence the laying on of 
hands; no preacher stood higher in Mr. Asbury's estimation 
than Henry Willis. 

He accompanied Mr. Asbury to Charleston, S. C, and 
assisted in introducing Methodism into that wicked place. 
Mr. Asbury left him in charge of a division of the work. He 
w^as regarded by the heads of the Church as a great man of 
God, w^ho w^as known and honored throughout the Methodist 
connection. In 1790, his health having failed so far as to 
unfit him for the duties of a travelling preacher, he came to 
Philadelphia, to go into business ; but he did not remain 
many years in this city. In 1791 he stands in the Minutes 



1778.] 



IN AMERICA. 



225 



as stationed in charge of Philadelphia. The same in 1792. 
In 1793 he was associated with Mr. Dickins, in the book 
business, in this city. He lingered on for several years, 
sometimes apparently near death, and then reviving again, 
supported by Christian fortitude : while the happiness of his 
soul beamed forth in his open, smiling countenance. In 
1801 he was settled at Pipe Creek, the original spot of 
Methodism. Here he remained till the early part of 1808, 
when, with unshaken confidence in God, and triumphant 
faith in the Saviour, he left the world. The first time that 
Bishop Asbury was at Pipe Creek, after his death, he walked 
to his grave, as he was accustomed to do, when he could no 
more look upon those he ardently loved, and uttered the follow- 
ing soliloquy over his sleeping remains : — " Henry Willis, ah ! 
when shall I look upon thy like again ? Rest, man of God ! 
Thy quiet dust is not called to the labor of riding five thou- 
sand miles in eight months — to meet ten Conferences, from 
Maine to Cayuga — to the Mississippi, to Cape Fear. Thou 
wilt not labor, and plan the stations of seven hundred 
preachers, nor attend camp-meetings, and take part, daily, 
in the ministration of the Word, and consume the hours that 
ought to be devoted to sleep, in writing letter upon letter." 

At the Conference of 1778, Mr. Philip Gatch took a location. 
When he went to Virginia, persecution did not rage to the 
same extent, but his health soon failed, from excessive labor 
and exposure to the open air, in field preaching ; so that at 
the Conference, in 1778, he received no appointment; and 
Jan. 14, 1778, he v/as married to Elizabeth Smith, of Pow- 
hatan county, daughter of Thomas Smith. She, with her 
father's family, was the first fruits of the reformation in 
Virginia. Though he received no regular appointment after 
this time, he had the superintendence of some of the circuits 
in the vicinity of his residence, and spent a considerable 
time in travelling and preaching at large, until the stability 
of the work, and the cares of his family, reconciled his mind 
to a more circumscribed sphere. 

When the controversy arose which led to the present 
organization of the Church, he was one of three who 
superintended the southern part of the work, and to whom 
the present state of things in part is to be attributed ; Reuben 
Ellis and John Dickins Avere the other two. He was the 
mover and vindicator of the rule for trying members by a 
committee ; and from his labors in the business department, 
and in the pulpit, it may be said, he bore the burden and 
heat of the day. 



226 



RISE OF METHODISM 



[1778-9. 



Four of the preachers who entered the itinerancy this 
year, were preachers of note. John Major was universally 
beloved and useful — remarkable for tenderness and tears. 
Richard Joy stood high as a Christian, and as a preacher. 
Henry Willis was unequalled, in the judgment of high 
authority. James O'Kelly was a warm Southern man, and 
a warm, zealous preacher, that acquired great influence in 
the South. He did much good, while he continued in the 
ranks with Asbury; and when he withdrew, he used his 
influence to raise a party, and for a Avhile he had success ; 
but, as little trees cannot prosper in the shade of large ones, 
Mr. O'Kelly's plant withered away, in the shade of the older 
and stouter Methodist Episcopal tree. 



CHAPTER XXXIV. 

In the beginning of the year 1779, Mr. Asbury went into 
a little circuit that had just been formed in the eastern side 
of Kent county, reaching from Mispillion to Duck Creek. 
After preaching at Mr. Lewis's, Mr. Beyer's. Dover, Hil- 
liard's, Richard Shaw's, William Thomas's, and Widow Jack- 
son's, he held quarterly meeting at Mr. Shaw's. At this 
meeting there was much feeling, and many were seeking the 
Saviour. 

About this time, Mr. Asbury heard some agreeable news ; 
which, probably, was, " That a letter which he wrote to Mr. 
Rankin in 1777, in which he gave it as his opinion that, the 
Americans w^ould become a free and independent nation, 
and that he was too much knit in afi'ection to many of them 
to leave them ; and that Methodist preachers had a great 
work to do under God, in this country," had fallen into the 
hands of the American officers, and had produced a great 
change in their opinions and feelings towards him. His 
excellency, Caesar Rodney, Governor of Delaware, aware of 
this, was quite favorable to him and the Methodists. 

The 1st of April, 1779, Mr. Garrettson was led by Divine 
Providence into the region of the Cypress Swamp, in Sussex 
county, Delaware, to a place called the Sound. After preach- 
ing five or six sermons, that were as a hammer and a fire, 
to break and melt the hearts of the people, he read and 
explained the rules of the Methodists; and examined and 



1779.] 



IX AMERICA. 



227 



admitted about forty weeping penitents into a society, which 
has continued ever since. The people were so much in- 
terested in hearing him preach, that they came ten and 
twelve miles on foot, and followed him to his lodgings, ask- 
ing, "What must I do to be saved?" Here, opposition to 
Methodism pursued a milder course than at some other 
places ; a man set up a reading society, to read the people 
into experimental Christianity ; but he was soon so thoroughly 
awakened, that he dropped his opposition, and joined the 
Methodists. The church people hired one of their ministers 
to preach them down; after he had preached one sermon, 
he met with Mr. Garrettson, from whom he learned what 
Methodism was ; whereupon, he threw up his contract, and 
never preached against them any more. 

About this time, Mr. Garrettson wandered about one whole 
day, seeking an opening for the word, and found himself 
lost in the Cypress Swamp. As he was about to take up 
his lodgings on the ground, the night being dark and wet, 
he saw a light at a distance, and making for it, found a house, 
where he was sheltered. His host, observing him closely, 
and possibly suspecting that he might be entertaining an 
angel, asked him, " What are you, or who are you ? for I 
am sure I never saw such a man as you appear to be ;" and 
was answered, "I am a follower of our blessed Saviour." 
They then united in the worship of God, and retired to rest. 
The woman of the house had passed through a strange 
affliction ; for thirteen days she neither ate nor drank. 
Many people came to see her die, when suddenly she rose 
up in bed, and said, " You thought that mine was a disorder 
of the body ; but it was not, now I know that my Maker 
loves me." She declared that she " loved the Lord, prayed 
always, knew what kind of death she was to die, and 
that she would go to heaven when she died ; that she 
knew that Mr. Garrettson was a man of God, one whom the 
Lord had sent to reform the world." She was a very serious 
woman, and appeared to be sensibly in the favor of God, 

In many of the newly settled portions of America, the 
people had heard but little preaching until the Methodist 
preachers came among them. In some parts of the Penin- 
sula, the people had no religion at all. Mr. Garrettson 
informs us that he met with a man in the region of the Cypress 
Swamp, " and asked him if he was acquainted with Jesus 
Christ. ' Sir,' said he, ' 1 know not where the gentleman 
lives.' Lest he should have misunderstood me, I repeated 
my question, and he answered, 'I know not the man.'" 



RISE OF METHODISM 



[1779. 



In these very regions, where there was the greatest destitu- 
tion of religion, the people were generally the readiest to 
embrace the Saviour, when the Methodists came among them ; 
and these moral wastes were soon filled with their zealous 
followers. Mr. Garrettson established several preaching 
places in this region ; such as Grey's, West's, Wood's, and 
Evans's ; and about 1785, the Sound Chapel was founded. 
It was the third chapel in the county, following White 
Brown's, in N. W. Fork, and Moore's, in Broad Creek. 

The Conference for the Northern Stations was held at 
Judge White's, April 28, 1779, Mr. Asbury presiding; 
there was much prayer, love, and harmony, and all the 
preachers present agreed to walk by the same rule. We may 
gather from the Minutes that the following preachers attended 
this Conference : — Francis Asbury, William Watters, Daniel 
Ruff, John Cooper, Freeborn Garrettson, Joseph Hartley, 
Thomas M'Clure, Caleb B. Pedicord, William Gill, Thomas 
S. Chew, Joseph Cromwell, Philip Cox, Joshua Dudley, 
Lewis Alfree, Richard Garrettson, and Micaijah Debruler. 

It was held for the convenience of the preachers in the 
North, to give all an opportunity of meeting in Conference, 
and was considered as preparatory to the Conference in Vir- 
ginia, that was held at the Broken-back Church in Fluvanna 
county. May 18, 1779. The Rev. William Watters was 
sent from the Delaware Conference to represent its senti- 
ments in the Virginia Conference. The question of admin- 
istering the ordinances, that had been laid over at the Deer 
Creek Conference in 1777, and also laid over at the Lees- 
burg Conference in 1778, came up, and after discussion, was 
carried in the affirmative at the Fluvanna Conference. As 
" hope deferred makes the heart sick," these brethren, seeing 
no prospect in the darkness of surrounding circumstances 
of obtaining them from Mr. Wesley, went to work to help 
themselves. They set apart some of their oldest preachers 
to travel through the work in Virginia and North Carolina, 
and administer the ordinances of baptism and the eucharist, 
and perform the marriage ceremony. These brethren had 
nothing in view in the course they pursued, but the good of 
the people that had been brought to God under their ministry ; 
and who greatly desired to receive the ordinances from their 
spiritual guides. The measure, however, Avas regarded by 
Mr. Asbury, and all that agreed with him, as an innovation 
of Methodism, and it lasted but one year ; for at their next 
Conference they agreed to suspend them for a year ; and 



1779.] 



IN AMERICA. 



229 



consulted Mr. Wesley, by whose judgment tliey would abide; 
they were not resumed again till Dr. Coke came in 1784. 

On the Minutes of 1779, Mitichen, which was, probably, 
in New Jersey, near Newark, appears as a new circuit. On 
the Peninsula, Delaware. In Virginia, Mecklenbury substi- 
tutes Lunenburg. In North Carolina, New Hope and Tar 
River. Philadelphia was coupled with New Jersey, and Ches- 
ter circuit was restored to the Minutes. There were 19 cir- 
cuits, on which 44 preachers were stationed. There were a 
few Methodists in New York, who were not returned this 
year. For New Jersey, the return was 140 members; for 
Pennsylvania, 179; for Delaware, 795; Maryland, nearly 
1900 ; Virginia, nearly 3800 ; and for North Carolina, about 
1500 ; making a total of about 8300; the increase was more 
than 3000. The greatest prosperity during the Conference 
year of 1778, was on the Peninsula, and in North Carolina. 

In the Minutes of 1779, Mr. Asbury stands for Delaware, 
having for his colleagues, C. B. Pedicord, Freeborn Garrett- 
bon, Lew^is Alfree, and Micaijah Debruler. 

In May, 1779, a great work commenced in the region of 
§t. Johnstown, in Sussex county, on the occasion of the death 
of a young man, whose name was John Laws. In his sick- 
ness he was made acquainted with the nature of true reli- 
gion, and his experience and testimony wrought power- 
fully on his family and neighbors, who had never heard from 
a dying man such ''burning words" of victory, or seen such 
triumph over death, as he exhibited. Many were influenced 
by his exhortations to reform their lives and seek the Lord. 
Mr. Asbury had visited him in his sickness, and had been 
instrumental in his conversion to God, and preached his 
funeral to about a thousand people. Preaching was continued 
at William Laws', where a society was raised up this year, 
which is still represented at St. Johnstown : — here the Meth- 
odists built a chapel six or eight years after this. 

In June, 1779, Mr. Asbury went into New Castle county; 
and for the first time preached at Lewis Alfree's, who was 
one of his colleagues. The remainder of this year was spent 
by Mr. Asbury in preaching in the state of Delaware. As 
he was considerably afflicted, he, in company with Mr. Alfree, 
paid one or two visits to Lewistown and the seashore for the 
purpose of bathing, which he found of great benefit. 

A Mr. Wolf, at Lewistown, Delaware, had given Mr. Gar- 
rettson an invitation to come among them, and met him about 
Mispillion, and conducted him to his house. The people 
between Slaucrhter Neck and Lewistown had never seen a 
20 



230 



RISE OF METHODISM 



[1779. 



Methodist preacher, and had some curiosity as to his genus. 
On the 6th of July, 1779, knowing that one was to pass through 
that region, they had an opportunity of seeing one. As Mr. 
Garrettson passed their door, some said, " There he is." Others 
said, 0, he is like another man." Arriving in Lewistown, he 
began to preach in Mr. Wolf 's house. Soon his brother, J. Wolf, 
came with a gun and drum ; and after beating his drum, he 
seemed to be pointing his gun to shoot the preacher. The female 
part of the congregation was alarmed, and Mr. Garrettson 
stopped preaching. Soon the town-squire came and ordered 
the persecutor to retire, under a threat of imprisonment, and 
the sermon was finished. The court-house being offered, Mr. 
Garrettson went there to preach ; but was followed by Wolf,"^ 
backed by others, who made up great fires to drive the peo- 
ple away by heat. Failing in this, he rang a bell through 
the house to drown the speaker's voice; a large private room 
being offered, the people retired to it, and the discourse was 
finished there. 

This was not all the opposition the Methodists met with 
at Lewistown. The Presbyterian minister who heard Mr. 
Garrettson's first sermon there, told some of the people, that 
he held forth nineteen errors. It appears, that he proclaimed 
a fast to find out who commissioned Methodist preachers ; 
and made the discovery, that they were not " sent and 
ordained of God," and, therefore, must be sent by the devil. 
But, notwithstanding this opposition from the wicked, and 
from the ministers, the people searched their Bibles, and 
found that the Methodists preached Bible-truth, and many 
of them believed, and a society was raised up that still 
continues. It was more than twenty strong in number, in 
about one year's time. 

On the following Sabbath Mr. Garrettson preached in 
Lewistown ; and went to preach by the side of a river, where 
the wicked threatened to drown him. But no one molested 
him. Going to another appointment he was overtaken by a 
man in soldier's dress, armed with a club, who said he had 
come twenty miles to defend him. Having heard Mr. 
Garrettson preach at some other place, and believing his 
doctrine, he declared his readiness to go with him a thousand 
miles to protect him. 

* It appears that Heaven's frown rested upon him : he lost all his 
property and ended his days in the ahushouse of the county. His wife 
lived and died a good Methodist ; and his son, who for many years kept 
an excellent hotel in Wilmington, Delaware, was as kind to Methodist 
preachers as his father was hostile to them. 



1779.] 



IN AMERICA. 



281 



Mr. Garrettson spent several days preacliing in the forest 
of Sussex county, and the Lord avrakened many by his 
ministry. .The next Methodist preacher that travelled over 
this ground, was the lovely Pedicord ; and, whether the 
''Lord," or the ''devil" sent them, there has been a succes- 
sion of them, till the present time. 

Mr. Garrettson next returned to the Forks, and preached 
at a house in the edge of Dorchester county, to a large 
congregation, and continued his discourse two or three 
hours ; for the Lord was working powerfully among the 
people. After he had concluded, a magistrate made an 
attempt to send him to jail. The sheriff came with his 
writ ; but Mr. Garrettson looking him in the face, let him 
know he was "going on the Lord's errand," and what the 
consequence would be to him, if he persisted in fighting 
ao:ainst God. While the sheriff was listeninsj to him his 
countenance fell, and he replied, "It is a pity to stop you," 
and Mr. Garrettson went on his way. 

It was in 1779 that he performed that successful Sabbath- 
day's labor recorded on the 91st page of his Life. " He 
preached in Dover a little after sunrise. At nine, to hun- 
dreds who stood and sat under the trees at Brother Beyer's, 
where God's power was greatly displayed. At one o'clock, 
to a listening multitude under the trees in Murder-kill. His 
fourth sermon was preached at Brother Williams's, in Mis- 
pillion, where he seemed to have greater 'liberty than at 
either of the other places. A Quaker preacher, who heard 
this last discourse, said that he 'spoke by the Spirit, if ever 
man did.' But on hearing that it was his fourth sermon 
that day, said he ' was a deceiver, for it was nothing but 
will-worship.' He spake six hours in delivering the four 
sermons ; and scarcely felt any fatigue, though he had taken 
only a little milk and water for nourishment. It seemed 
that thousands were flocking to Jesus." There is one indi- 
vidual (and probably but one) still living who heard these 
four discourses, seventy-five years ago — and that is Judge 
Davis, of Smyrna. 

Since the above was written Mr. Isaac Davis has died, 
aged ninety-two or three years. He was connected with the 
Methodists between seventy and eighty years. He was kind 
in his house ; and abounded in good sense and in this world's 
goods. 

During this year, in North-west Fork, Sussex county, 
Del., Mr. Garrettson came to Mr. Brown's to preach on 
Suiida3\ All the morning: he was harassed by the enemy— 



232 



RISE OF METHODISM 



[1779. 



the Bible seemed too small to afford him a text — a large 
congregation assembled, to whom he preached with great 
liberty and effect under the trees. A brother of White 
Brown was at this meeting ; and in the afternoon, as Mr. 
Garrettson and about thirty of his friends were going to Mr. 
Turpin's to meeting, this man, urged on by .the sons of 
Belial, who were with him, waylaid and presented a loaded 
gun at him, and ordered him to stop. The company, many 
of whom were women, were off of their horses in an instant. 
Brown's sister being in the company, seized the gun and 
arrested him in his evil course. This wicked man, soon after 
this, became a penitent, and joined the Methodist society. 

In 1779, Mr. Hartley, being shut up in jail in Easton, 
during the months of August and September, saw the arm 
of the Lord made bare in that town, in raising up a Meth- 
odist society : this fixes the date of Methodism in Easton. 
He was kept in confinement almost three months. While 
in prison he preached through the grates of the windows to 
the people who assembled around the jail. Many were 
awakened, and brought to seek the Lord ; thus was a 
Methodist society raised up at Easton, which still continues. 
At first, no doubt, the people came to his prison through 
curiosity, to see one of those wonderful men that were 
turning the world upside down, when he seized the oppor- 
tunity and preached unto them Jesus. But it very soon 
became a custom for those who wished to hear, and who were 
under concern for their souls, to assemble daily, to receive 
instructions from him, as to how they could be saved. His 
enemies seeing that they were furthering the cause, they 
wished to arrest; and fearing he would convert the whole 
town and country, took bail of him and discharged him. 
The magistrate that committed him to jail was taken sick 
unto death, and sent to the prison for him to come and pray 
with and for him ; and made this confession " W^hen I sent 
you to jail I was fighting against God ; my conscience told 
me I was doing wrong, and now I am about to leave the 
world, pray for me.*' To the bystanders he said, ^'Do not 
think that I am_ out of my senses, or ignorant of what I am 
saying. This is a servant of God, and I request that he 
may preach my funeral, for he preaches the true faith." 
He then requested his wife and children to embrace Method- 
ism ; and desired Mr. Hartley to take charge of his family. 
As this man evidently died a true penitent, making all the 
restitution he could for the wrong which he had done ; and 
had he lived, would, in all likelihood, have become a Method- 



1779.] 



IN AMEraCA. 



ist ; we will, therefore, hope that he and Mr. Hartley have 
long since met in a happier world. 

Soon after Mr. Hartley came out of jail he married a 
pious young lady of Talbot county. After preaching for a 
short time in Delaware state, he located in 1781, and settled 
in Talbot county, near the bay-side. Mr, Asbury observed 
of him, " I find the care of a wife begins to humble my 
young friend, and makes him very teachable : I have thought 
he always carried great sail; but he will have ballast now." 
Mr. Asbury preached at his house in 1783. Mr. Garrettson 
says, He did not live long after he located — was an excel- 
lent preacher, very useful, and went to glory when he died." 
He was buried in Talbot county, Md. 

During the first age of American Methodism, the Quarterly 
Meeting was the great meeting. It attracted the Methodists 
from a distance; and was looked to as a season of uncommon 
spiritual benefit ; and often did they realize in these meet- 
ings their highest expectations. At one of these meetings 
held this year near Dover, probably at Mr. Shaw's, there 
were said to be present six or seven hundred people, from 
Somerset, Sussex, Caroline, Queen Anne's, Kent, and New 
Castle counties, and some from Philadelphia, — a distance of 
seventy-five miles. When camp meetings came up, they 
were the great meetings : they sunk the character of quar- 
terly meetings ; and they, in turn, were sunk by four days 
and protracted meetings ; and now, the Methodists have no 
meetings that attract and interest the people as the above- 
named did. 

It was during this year Mr. Asbury's acquaintance began 
with Dr. M'Gaw. There was friendship and intimacy be- 
tween them as long as they both lived. Both Messrs. Asbury 
and Garrettson speak in the highest terms of the good service 
the Doctor rendered them, and the cause of Methodism. 
Through Mr. M'Gaw's friendship, some of the preachers 
gained access to a number of families that became Method- 
ists. Soon after this the Doctor became Rector of St. 
Paul's Church in Philadelphia. The first Sabbath that 
Dr. Coke spent in America, he preached once for Dr. M'Gaw, 
at St. Paul's, and once at St. George's. Y>^hen Bishop Coke 
and Bishop Asbury preached in this city, the Doctor was 
generally one of the hearers. 

On a quarterly meeting occasion this year in Dr. Edward 
White's barn, attended by Messrs. Asbury, Garrettson, 
Ruif, Hartley, and M'Clure, there were present, also, 
three clergymen, Mr. Neal, Dr. M'Gaw, of Dover, and 
2U- 



234 



RISE or METHODISM 



[1779. 



parson Thorn of the old church that stood north of Milford, 
aiding the Methodists in friendship. Just as this meeting 
closed, Dr. White's son, a boy six years old, fell into the well, 
but was mercifully preserved from falling head foremost by 
his sister. When he reached the water he clung to the sides 
of the well until his father went down and brought him up 
with thanksgiving. 

In 1779, a chapel was erected and opened for worship by 
Dr. M'Gaw, the minister in the Protestant Episcopal Church 
at Dover. It was called the ''Forest Chapel," and was the 
first meeting-house that the Methodists had in Delaware 
state. It was afterwards called " Thomas's Chapel." 



CHAPTER XXXV. 

In the fall of this year, Mr. Garrettson came to Philadel- 
phia to resuscitate Methodism, after the British army had 
left it. After laboring from August to October in the city, 
being succeeded by Mr. Cox, he visited Chester Circuit ; and 
then went to New Jersey, where he rejoiced over some 
remarkable conversions : one w^as a man one hundred and one 
years old ; the other was Achsah Borden, who was raised a 
Friend, was very serious, and read the Bible much w^hile she 
was young. One day, while reading and meditating, a flood 
of heavenly light and comfort flowed into her soul, and she 
cried out, " Sweet Jesus;" and felt that Christ was h^r Sa- 
viour. Her friends fearing that her great seriousness w^ould 
end in melancholy, gathered their friends together, and with 
the fiddle and dancing, endeavored to rouse her out of her 
seriousness. She was prevailed upon to go into sinful amuse- 
ments, until she was galvanized into gay life. But, remem- 
bering her former happiness, a deep gloom soon came over 
her soul ; and her speech failed her, and she spoke in broken 
accents with difiiculty, and soon lost all power of speech, 
and a dumb spirit seemed to possess her. She concluded 
that it was wrong for her to dress herself, or do any kind of 
w^ork, or even turn over a leaf of a book that w^as given her 
to read. Her family kept her locked up in a room, removing 
every instrument by which she might destroy herself, which, 
however, she was not tempted to do. It was impressed on 
her mind that there was a people, about thirteen miles off*, in 



1779 ] 



IN AMERICA. 



235 



New Mills, that prayed much and served the Lord; and if 
she could be among them, they would be the means of restor- 
ing her speech. By signs she made this known to her rela- 
tions. An attempt was made to find out this people, which 
did not succeed. A second attempt was successful. Mr. 
Ruff being present, called a meeting, believing that God 
would cast out the dumb spirit. Prayer was made to God for 
part of three days, when the Saviour's love was shed abroad 
in her heart ; and, after having been dumb for two years, her 
tongue was loosed, and she spake and praised God. 

It is said that this took place in the house of Mr. William 
Budd, of New Mills ; and when Mrs. Budd, who was nursing 
her infant, heard Achsah (who had not spoken for two years) 
speak, it so much surprised and shocked her, that she came 
near dropping the child on the floor or hearth. 

The grandson of Mr. William Budd, named above (of the 
same name), who was a leading member of the Union M. E. 
Church in this city, assured us that he had heard his mother 
vouch the main facts in Achsah Borden's case, and the place 
where they occurred. 

About this time Mr. Garrettson came to New Mills. He, 
with a number of Methodists, accompanied the young woman 
to her mother's, and were received as angels. Mr. Garrett- 
son preached on the occasion, and was listened to as though 
he had been an apostle. Many were affected by looking at 
the heavenly countenance of Achsah, who was now able to 
speak and work, and was happy in a Saviour's love. Some 
were ready to conclude that the Methodists could almost 
work miracles. Miss Borden's mother lived near Borden- 
town, and the sermon that Mr. Garrettson preached with 
such effect, when he accompanied her to her mother's, was 
the first Methodist preaching in the place. See his Life, 
pp. 97, 98. 

While Methodism was thus enlarging on the peninsula, and 
in other places south and west, it was also making some pro- 
gress in Jersey. Though this part of the work was not 
much attended to by the travelling preachers, while the hos- 
tile armies were contending with each other here ; there were 
a few local preachers doing what they could. At the head 
of these stood the Bev. Benjamin Abbott, who, for the six- 
teen years that he sustained that relation to Methodism, was, 
probably, the most available that the Methodists ever had. 
He had seen the arm of the Lord revealed under his minis- 
try in the conversion of all sorts of people ; placid Friends 
found a more spiritual religion than that in which they had 



2C6 



RISE OF METHODISM 



[1779 



been trained ; those who had danced to the sound of the 
violin, had experienced the love of Christ, which " danced 
their hearts for joy ;" the inebriate had been brought to beg 
for mercy on his knees ; and the bigoted Papist, in whose 
" fiery soul deaths wandered like shadows," had been changed 
into the gentleness of the lamb. 

It seems to have been in the year 1779, that" Mr. Abbott 
made his first preaching tour in Jersey. The great work 
that was going on under his ministry in Mannington, induced 
the Methodists of New Mills to invite him to their place ; 
here the people, for the first time, saw the great effects that 
his preaching produced in prostrating the people. This new 
development alarmed them at first, but when they saw the 
slain revive as witnesses of God, they rejoiced in it. The 
town became alarmed with the exultations of some who 
found the Lord. From New Mills he went some miles, and 
preached with great success in a Presbyterian church. 
Many were awakened, and about twelve were born again. 
One of the deacons of the church was regenerated, and 
became a Methodist. A very profane young man, who was 
called "swearing Jack," was awakened, and became a Chris- 
tian. A number of Indians being present, were greatly 
affected ; these were, probably, the descendants of those for 
whom Mr. Brainard had labored. 

After having a profitable meeting at Turnip Hill, and 
spending some time in conversation and prayer with a family, 
which resulted in the conversion of a soul to God, he went 
to his appointment and preached ; after which he came to 
Trenton, where he held meeting in the Presbyterian church, 
as the army was occupying the Methodist chapel as a stable. 
This is the first notice we meet with of the Methodists hav- 
ing a place of worship in Trenton. 

He next went among his relations, where his conversation 
and prayers were owned in bringing some of them to the 
Saviour. His next appointment was at S. F.'s ; this was, 
probably, at Brother Fiddler's, an old Methodist family in 
Jersey. Here he had a powerful meeting. A captain, who 
came with his soldiers to arrest Mr. Abbott, was so power- 
fully arrested by the Spirit of God, as to cry for mercy. 
After six weeks of deep distress, during which his friends 
watched him that he might not destroy himself, he became a 
happy Christian. 

At his next meeting one soul was brought into gospel 
liberty. A Quaker woman from Pennsylvania had come to 
this meeting from a dream that she had the night before, 



1779 ] 



IN AMERICA. 



237 



that two doves would lead her to a spring as clear as crystal, 
"where she might drink her fill. She was awakened, and 
after three days of deep distress, was privileged to drink of 
the water that is not followed by thirst of creature happi- 
ness. Mr. Abbott saw this spiritual daughter of his sixteen 
years after this, and found her on the way to heaven. 

He next addressed a large congregation in a meeting-house, 
probably Hopewell, that had been erected by the disciples of 
Mr. Whitefield, called Newlights," and stood about nine 
miles from Trenton. Being among his relations he spent a day 
in conversing on the happy change that he had experienced, 
and recommendino; the same relio-ion to them ; nor was it 
without a salutary effect — many tears were shed, and some 
of them were made to taste the sweets of Jesus' love. An 
aunt of his was convinced that she ought to join the Meth- 
odist society by the shining of a glorious light around her, 
as she w^as going home from meeting one dark night. 

His enemies having threatened to tar and feather him, some 
advised him not to go to his next appointment. Undismayed 
by the threats of the wicked, he went, and met a large con- 
gregation, and no one offered to do violence to him. It was 
a time of refreshing from the presence of the Lord. Abund- 
ance of tears were shed — some professed justification, and 
many were stirred up to seek, by repentance, prayer, and 
faith, a saving interest in Christ. 

He ended his labors on this visitation by preaching at New 
Mills, where the people came out by hundreds to hear this 
extraordinary messenger of truth preach his farewell sermon. 
As the fruit of this last discourse, sixteen were justified and 
two professed to receive the blessing of perfect love. During 
this tour of about two weeks in Mercer and Burlington 
counties, his efforts had been crowned with the conversion 
of nearly forty individuals to the Saviour, while a few had 
professed the blessing of the all-cleansing blood of Christ, 
and a multitude had been awakened to see and feel their 
danger of eternal death in consequence of sin, and of their 
absolute need of a saving interest in the Redeemer, in order 
to a state of everlasting happiness with God in heaven. 

Many ministers of the gospel cannot shock up as many 
sheaves at the end of the year as Mr. Abbott had from this 
round of two weeks : we may say more — the immediate and 
mediate results of one of his discourses were often more avail- 
ing to the salvation of sinners, than the lifetime preaching 
of many a so-called m,inister of the gospel. 

The following lines on Mr. x\bbott, from the pen of the 



238 



RISE OF METHODISM 



[1779. 



Rev. J. B. Haganyj are alike creditable to his head and 
heart : — 

Aj, such was he/' a man of God approved, 

And what high priest can ever equal this ? 

Say he knew not the rhetorician's art 

Of gesture, cadences, and measured words, 

To please the fancy, or to charm the ear. 

It was not meet he should ; devouring flame 

Spreads without law, and rages unconfined. 

The gentle stream, overhung with beauteous flowers, 

Within its narrow banks may smoothly glide, 

But not the giant flood, which spurns the shores, 

And, dashing lawless, deluges the land. 

The lightning-flash that gilds the summer sky 

At evening time is harmless ; the fiery bolt 

Tears the strong oak, and splits the solid rock. 

The chieftain's voice amidst the battle-storm 

Is not soft music to the listening ear ; 

Neither was thine, 0, Abbott, but it came 

Among the alien armies like the roar 

Of that dread thunder 'mong the Philistines, 

When tremblingly they fled from Mizpah's walls. 

" Such was he.'' 
Science and languages he never knew, 
Nor did he need their aid. His naked sword, 
Which knew no scabbard till the war was past, 
To do good service in his Master's cause. 
Needed no jewelled handle. Its keen edge, 
Descending with the force of giant might. 
Through flesh and spirit found its devious way, 
And hearts of stone might not resist its stroke. 
Ay, how they trembled and confounded fell. 
Sire and son, the timid and the brave, 
In heaps on heaps, like men in battle slain ! 

" Such was he." 
A living minister of saving truth, 
Mighty in word and deed, whose spirit still 
Breathes through his truthful story, and inflames 
To heavenly zeal who reads the glowing page. 

" Such was he." 
Nor gown nor surplice wrapped his brawny limbs. 
What needed he to trace his high descent 
Through mitred miscreants in pries.tly robes, 
Through Lauds* and Bonners to the holy Paul ? 

^ The following is a specimen of his grace's piety. Archbishop 
Leighton's father wrote against the hierarchy, and was tried for it in 
the star-chamber court. He was condemned, of course, and sentenced 
to the pillory at Westminster, to be publicly Avhipped, to have both 
ears cut off, his nose slit on each side, branded on the face with a red- 
hot iron, pay a fine of ten thousand pounds, and pass the remainder 
of his life in the Fleet prison. When this " wholesome" sentence wa.s^ 
pronounced, Laud, that true successor of the apostles, pulled off' his 
hat, and thanked God for it. — See Neale's History of tke Furitans. 



1779.] 



IN AMERICA. 



239 



His clear credentials God's own fingers wrote, 
And thousand witnesses on every side, 
Whom the archangel's dreadful voice shall call 
From the grave's slumbers on the world's last day 
To joyous resurrection, sealed their truth. 
Well done, thou good and faithful of the Lord ; 
For though to thee science a stranger seemed. 
And learning never met thee in her walks, 
Nor weaved her chaplet on thy stormy brow, 
Though bigot zeal scorned thy untitled name, 
Yet lives that name, and shall for ever live, 
W^hen stars and suns shall perish from the sky. 

It was about this time that Mr. James Sterling, of New 
Jersey, became a Methodist. The Rev. Benjamin Abbott, 
who appears to have been the instrument of his conversion, 
says — " On a. Saturday night, I dreamed that a man came 
to meeting, and stayed in class, and spoke as I never had 
heard any one before. Next day James Sterling came to 
meeting, stayed in class, and spoke much as I had heard and 
seen in my dream. After meeting I said to my wife, that 
was the very man I had seen in my dream, and the Lord 
would add him to his church. Soon after he was thoroughly 
awakened and converted to God. He yet stands firm among 
us, a useful and distinguished member, well known to many 
of our preachers and members." Mr. Sterling was very 
intimate with, and had warm friendship for Mr. Abbott. 
He was with him the following year, when he made his famous 
preaching tour through Pennsylvania: also, in 1781, when he 
was in Kent county, Maryland. He seems to have been 
delighted with the powerful meetings that resulted from Mr. 
Abbott's labors. Mr. Sterling resided in Burlington, where 
he was a great support to the cause of Methodism. In 
1818, Mr. Garrettson saw him for the last time. He says, 
" He was then a very old man, confined to his bed, and 
appeared to be innocent and happy." He was for many 
years a merchant in that town, and amassed a large fortune. 
For more than forty years he was united to the Methodists ; 
and was, we presume to say, the most influential member in 
the state of New Jersey. 

Mr. Sterling's companion became a Methodist in 1779. 
It seems that she joined the class that met in Mount Holly ; 
and was the only young single person that belonged to it then. 
She was much pleased when Mr. Thomas Ware united with 
the society, thinking that she would have some company in 
this young disciple. In 1785 she was united in marriage to 
Mr. Sterling, with whom she lived for many years. Her 



2iO 



RISE OF METHODISM 



[1779 



naturally aimable disposition shone with increased lustre from 
the graces of the spirit which dwelt in her soul. Equally 
free from elation, from success or discouragement, from 
disappointment, with a well balanced soul she held on the 
even tenor of her way, conforming her life to that pure 
Christianity, taught her by the Bible, and its exposition by 
her spiritual guides. Mrs. Rebecca Sterling survived her 
husband for several years ; and, after more than sixty years 
of profession and practice of religion among the Methodists, 
she calmly met death in her 81st year ; leaving every 
assurance to her relations and friends, that her soul was 
with the Lord. With many of the first race of Methodists, 
Mr. and Mrs. Sterling's remains repose in Burlington, New 
Jersey. 



CHAPTER XXXVI. 

liiE work was also enlarging in Pennsylvania, and Me- 
thodism was introduced into Lancaster and Berks county. 

About 1779, the Methodist preachers were sent for, to 
preach to and take charge of the remnant of Demour's 
flock in the edge of Berks county. To what sect of Chris- 
tians Demour belonged we never knew. It is said that '' he 
was a disciple of good Mr. Evans, and died a martyr to labor 
and loud speaking, having preached the last day of his life." 
Our best conjecture is that he was a New Light, or one of 
Mr. Whitefield's followers. After his death his people began 
to melt away through neglect, until the labors of the Method- 
ists revived them. This appointment, which for several years 
belonged to Chester Circuit, has been called " Old Forest." 
The little old Stone Chapel was built about 1773. When this 
church was annexed to the Methodists there were two mem- 
bers, Abraham Lewis and Joseph Kerberry, that were men 
of note in the community. 

This chapel, in 1858, was succeeded by a new edifice of 
modern style and appearance. The old house was deeded to 
the Methodists in 1780 ; and after it had stood eighty-five 
years it gave place to the new one. 

About the same time, a remarkable work commenced in 
Lancaster county among the Mennonists, which brought the 
Methodist preachers to Soudersburg, Father Beam's, and 
some other places. This work began in the following way • 



1779.] 



IN AMERICA. 



241 



Mr. Martin Beam was chosen by the Mennonists, to whom he 
belonged, before he was converted to God, to be their 
preacher. Their way of making a preacher is—'' To assem- 
ible together and make a ballot ; then, taking three or more 
of those who have the largest vote, write their names on slips 
of paper, writing on one slip, 'this is to be the minister;' 
the slips are then put in a book, perhaps a Bible, when each 
nominee draws out a slip, and he that draws out the slip on 
which the writing, ' This is to be the minister,' is — is declared 
duly chosen." In this way Mr. Beam was made a preacher 
before he had any intention of preaching. He inquired 
what he must preach ? They told him to preach " repent- 
ance and faith." He was much embarrassed, as these 
jreachers often are in their new office ; and in the exercise 
of his function he was awakened and made experimentally 
acquainted with the Saviour ; and now he preached so much 
repentance and faith that the Mennonists began to wake up 
to heart-felt religion, accompanied by excitement ; and Mr. 
Beam was disowned by his former ecclesiastical friends ; 
when he, and those that had " obtained like precious faith,'' 
came over to the Methodists. 

In 1779, Mr. Strawbridge preached at Rev. Martin Beam's. 

Mr. Beam's ministry was devoted to those who spoke and 
best understood the German language. Among these he had 
much fruit. One of his converts was Peter Allbright, who 
for several years was a local preacher among the Methodists. 
At length he concluded that his call was to the Germans 
exclusively ; and after he had been instrumental in the con- 
version of many of them, he was recognised as the head of 
a sect that was at first called " Allbright Methodists," but 
have since taken the name of "Evangelical Brethren." 
Dr. Romer, of Middletown, Pa., translated the Methodist 
Discipline into German for their use. Mr. xVllbright lived 
near New Holland, in Lancaster county. Thus, the Evan- 
gelical Brethren may trace their existence through a chain 
of second causes, back of which was the Author of all good, 
to that day when the Mennonists met, and by lot which 
seems to have been "disposed by the Lord," made Martin 
Beam their minister, with instructions that he should preach 
" repentance and faith." 

He had three or four places where he preached in German : 
at Rohrer's, on Mill Creek, towards Lancaster ; at Stoner's, 
and another place, besides his own house. There were two 
Mennonist preachers, who, in after years, labored with Mr. 
Beam to prom.ote spiritual religion. He fitted up an old 



242 



RISE OF METHODISM 



[1779. 



dwelling-liouse near his home for preaching ; and after the 
Methodists made his house a regular preaching place, and 
raised up a society, a stone chapel was erected near his dwell- 
ing-house, in the latter end of the last century. Two of the 
early itinerants, William Jessup and Michael H. R. Wilson, 
are buried there. 

For more than an age after the Methodists began to preach 
at Mr. Beam/s, his place was one of the strongholds of Me- 
thodism in Pennsylvania. His neighbors who disliked the 
Methodists asserted, as was often done in that age in refer- 
ence to many others, that their frequent visits to his house to 
hold meetings, and putting up with him, would eat him out 
of house and home." But he was heard to say on one 
occasion in love-feast, after quoting the language of these 
predicants, that so far from their eating him out of house 
and home, I find the prayers of the Methodists are good 
manure for my ground," — his crops were increasing, and at 
death he left a good estate. 

The o-reat meetino; that Mr. Abbott had at Mr. Beam's in 
1780, was not the only one that was at this appointment. 
In 1797, Dr. Chandler had another very remarkable meeting 
at this place. He had covenanted with the Methodists to 
abstain from ardent spirits, and meet him at the throne 
of grace three times a day to pray for a revival. At the 
quarterly meeting the Methodists assembled by wagonloads. 
On Saturday Mr. Ware began the meeting by singing, and 
then attempted to pray ; but in two minutes his voice was 
drowned in the general cry throughout the house, which 
continued all that day and night ; and for the greater part 
of three days. Many made a profession of religion at this 
meeting who continued faithful ; and many were reclaimed 
from backsliding. In after years one or two camp meetings 
were held on his land. 

About the time of the great meeting of 1797, some of 
Mr. Beam's children and grandchildren were brought in 
among the Methodists, and Mr. Asbury remarked, ^' Martin 
Beam is upon wings and springs. His son Henry is greatly 
led out in public exercises." 

Mr. Beam was about thirty-two years in Christian fellow- 
ship with the Methodists. He continued to wear his beard 
at full leno;th : never shavino; his chin, — his white locks and 
fresh countenance gave him a venerable aspect in old age. 
He lived to be almost ninety years old ; and died, suddenly, 
sometime in March, 1812. Soon after, Bishop Asbury 



1779.] 



IX AMERICA. 



243 



preached a funeral discourse at his chapel, where he is 
buried, giving the interesting particulars of his life. 

Between tliem there was the closest intimacy, and the 
purest friendship, until death. Mr. Asbury was never out 
of his way when going to his friend Beam's : it was one of 
his resting-places, where he answered letters, and refitted for 
his long journeys to the West and South. 

For several years past there has been but little preaching, 
and scarcely a Methodist society at this ancient stand and 
stronghold of Methodism; but we hope it is beloved for the 
sake of the ''Fathers;" and that its latter end will be as 
the beginning, and more abundantly glorious on account of 
religion. 

Within the last few years there have been indications of 
returning prosperity, and we are encouraged to expect that 
the hope expressed above will be realized. 

William Watters attended the Conference at the Broken- 
back Church, in Fluvanna county, Va., in May, 1779. A 
majority of the preachers present at this Conference deter- 
mined to introduce the ordinances of the gospel among the 
Methodists, a committee was appointed to ordain each other, 
and then all the others that favored the measure. Mr. 
Watters, with a small minority, dissented, and took their 
stations north of the Potomac. This year he was stationed 
in Baltimore Circuit, having T. S. Chew, and Wm. x\dams, 
his brother-in-law, for colleagues. He labored successfully 
here for six months. At the fall quarterly meeting, held in 
his brother's house, at Deer Creek, the first sermon was 
preached by the Rev. Wm. Moore, of Baltimore, who pressed 
sanctification on the Methodists with such effect, that in the 
love-feast that followed, he observes, " Never did I hear 
such experiences before ; our eyes overflowed with tears, 
and our hearts with love." The latter half of this Confer- 
ence year he spent in Frederick Circuit. This was the 
"cold winter" of 1780, as it was long called, in which 
Mr. Watters, and all that had to travel, suffered much. 
During this winter, his brother-in-law, Wm. Adams, who had 
just entered the itinerancy, died, before he was twenty-one 
years old. He had lived a holy life, and died a happy death. 

Mr. William Duke, it appears, w^as raised in the Church 
of England ; and when the Methodists came about, as they 
were very friendly to that Church, he united with them. In 
1779, the Southern preachers (where Mr. Duke was then 
laboring) conferred ordination on themselves, in which year 
he located. It seems that he disapproved of the course of 



2U 



RISE OF METHOl>I-M 



[^779. 



the Southern brethren ; and as he always considered himself 
a Churchman, he took orders in the Protestant Episcopal 
Church some years afterwards. He lived many years in 
Elkton, Cecil county, Md., at which place the writer once 
had an introduction to him. He was quite a small man, and 
wore the old-fashioned Methodist coat. He appeared to be 
loved and respected by all as a good man ; and w^as generally 
called ''Father Duke." He died in a good old age, and 
was buried at the old church in North East, Cecil county, Md. 

Captain Webb presented a Greek Testament to Mr. Duke ; 
he, in his latter days, gave it to the Rev. J. B. Hagany, who 
passed it to the Rev. L. Scott, now Bishop of the M. E. 
Church. 



CHAPTER XXXVII. 

In 17T9, sixteen or seventeen preachers appear as new 
laborers, according to the Minutes. Two of them, Thomas 
Morris and Stith Parham, desisted after one year. 

Carter Cole, Greenberry Green, and Andrew Yeargan, 
continued in the work about two years. 

Charles Hopkins was for the ordinances that the Method- 
ists in the South adopted this year; and w^hen Mr. Asbury's 
influence suspended them he left the Methodists. 

Mr. James Morris, of Virginia, desisted in 1785 : lie 
became a minister in the Protestant Episcopal Church, — lie 
lived in love with the Methodists, and died, enjoying tiie 
comforts of religion, and the hope of immortality. 

Mr. Henry Ogburn, of Lunenburg county, Va., continued 
in the work, winning souls to Christ, until 1790, when he 
located. 

Mr. Richard Garrettson was a brother of the Rev. Free- 
born Garrettson, of Harford county, Md. ; he, and Micaijjih 
Debruler, who appears to have come from the same region, 
both entered the w^ork this year, and both retired into local 
life in 1784. 

Mr. Samuel Rowe was from Virginia, near Yorktown. 
He w^as much admired as a preacher. The Rev. Thomas 
Ware says he had a most tenacious and retentive memory ; 
and used to say, That, if the Bible were lost, he thought 
he could replace, by his memory, the four Evangelists, the 
Acts of the ApostlcSj the Epistle to the Romans, and the 



1770.] IN AMERICA. 245 

greater part of the Epistle to the Hebrews." He desisted 
in 1785 ; and, we presume, became a minister in the Pro- 
testant Episcopal Church. In 1785, Mr. Asbury says, 
" I came to Mr. Rowe's : the son was once on our side ; he 
has left us, and now we have the mother." 

John Hagerty was brought to enjoy experimental com- 
munion with heaven, under the preaching of John King, 
about 1770, or 1771. In 1772, King made him leader of a 
class. He began to travel in 1779, and located in 1794. 
He was born in 1747, and died, in Baltimore, in 1823, at the 
age of seventy-six. 

It is probable that he w^as a native of Frederick county ; 
and it seems he belonged to the original society at Pipe 
Creek. If he was not of German descent, he was raised 
among them, and could preach in both German and English. 
The Rev. Thomas Morrell, with many others, was awakened, 
and brought in among the Methodists, through his ministry. 
After fifteen years in the itinerancy, he settled in Baltimore. 
He was one of the original elders, constituted when the 
Church was formed. 

Mr. William Adams, son of William Adams, was born in 
Fairfax county, Virginia, in 1759. When the Methodist 
preachers first preached in the region of his father, in 1773, 
he had several opportunities of hearing them. xVfter two 
years of deep distress, in which he was fully broken to 
pieces before the Lord,- he felt that blessed change, in 
March, 1775, which turned his mourning into joy. So 
great was the change in him, so deep and uniform was his 
piety, though only sixteen years old, that he was appointed 
to lead a small class. Being useful in this ofiice, he soon 
felt it his duty to give a word of exhortation. In his 
eighteenth year, he w^as enabled to feel and believe that God 
had saved him from all sin. In 1778, he began to itinerate, 
and in 1779, was received by the Conference and stationed 
on Baltimore Circuit. After six months of faithful, useful 
labor, he was removed to another circuit, where he sickened 
and returned to his father's house. After bearing a full 
testimony in favor of that blessed Christianity which he had 
experienced, with " Come, Lord Jesus ; welcome. Saviour ; 
and hallelujahs," he left his father, mother, brothers, sisters, 
and weeping friends below, to join those above. Those that 
witnessed his triumph, had never seen such a morally 
sublime scene. All present — sinners as well as saints — were 
deeply affected, and many good resolutions were formed on 
^21 ^ 



246 



the occasion. Thus died the Rev. William Adams, on tlie 
third'of December, 1779, in his twenty-first year. 

Mr. Joshua Dudley, whose name appears in the Minutes 
of 1779, we understand, was the son of Mr. Dudley, of 
Queen Anne's county, who gave name to Dudley's Chapel, 
near Sudler's Cross Roads. We look upon him as among 
the first travelling preachers that came from this county ; and 
he appears to have been among the first from the Eastern 
Shore of Maryland. In 1783 he ceased itinerating. We 
have been informed that he married a Kent county lady and 
lived in Quaker Neck. It seems he was living here in 1794, 
when the Rev. Benjamin Abbott w^as at his house. See his 
Life, p. 251. This is the last we know of him. 

Mr. Lewis Alfree, whose name also appears as a fellow- 
laborer with Mr. Asbury and others (w^as properly a local 
preacher acting as a supply), lived in the lower end of New 
Castle, Del. He was awakened the previous year ; and was 
the chief instrument in raising up the society and meeting- 
house at Blackiston's. He also labored much in Thorough- 
fare Neck, and w^as useful in establishing Methodism there ; 
and at Dickerson's, where some of his brothers and a num- 
ber of his relations were members : this meeting is now 
known as the Union. He was quite intimate with Mr. 
Asbury, w^hile the latter made Delaware his home. Mr. 
Alfree ended his days among the Methodists in the latter 
end of the last century. He seems to have been the third 
Methodist preacher raised up in the state of Delaware. 

Mr. Philip Cox was born at Frome, Somersetshire, Eng- 
land. He joined the Methodists about 1776. He commenced 
preaching in 1777, in which year he was initiated into the 
itinerancy, probably by Mr. Rodda. He was one of the first 
Methodist preachers that was know^n in Sussex county, 
Del. Mr. Asburv first mentions him under date of March, 
1778, at which time he sent him to Kent Circuit. When he 
began to travel he was unable to procure a horse— his poverty 
obliged him to be a pedestrian itinerant, carrying his scanty 
wardrobe and library in a linen wallet swung across his 
shoulder : thus, with staff in hand, he carried the message 
of salvation. Pitying his destitution, the daughter© of Judge 
White spun thread and wove it into linen, and made under- 
garments for him. After a while, through the kindness and 
contributions of his friends he was able to travel as an 
equestrian. 

In this golden age, when different portions of the globe are 
taught to give up their precious treasure which they have long 



1779.] 



IN AMERICA. 



247 



hoarded, pouring it into the lap of nations, and making 
many of their citizens princes in wealth — when many me- 
chanics live in a style of grandeur unknown to European 
kings a few centuries past, it is difficult to realize the poverty 
and sufferincr of the ao^e of the American Revolution. The 
time may come when these statements of the poverty of a 
former race of Methodist preachers may be regarded as 
romance. Nevertheless it is a truth that should not be for- 
gotten, that as the liberties of this country were obtained 
by arm.ies that were poorly fed and scarcely half clothed (at 
the action of Eutaw Springs, which shed such lustre on 
American arms, hundreds of General Greene's men, poor 
fellows, were in a state of absolute nudity), often marking 
the ground over which they marched with their bleeding 
feet — so Methodism was planted by a race of holy self- 
denying men, who endured all manner of privation and 
suffering : often sleeping in the wild woods, and when they 
had a shelter, sometimes the stars could be counted through 
the roof — their food and raiment corresponding with these 
accommodations. They were truly ''poor, but making many 
rich." 

Mr. Cox spent the year 1778, and a part of 1779, on the 
Peninsula. It was most likely in one of these years that 
Captain Benjamin Dill was awakened under him, in the 
neighborhood of the present town of Frederica. We ha.d 
from Captain Dill's mouth the following account of the 
design he had in hearing this Methodist preacher, and how 
completely he was made a captive by him. He was a Church- 
man, and had not a little of the Pharisee in him. True, he 
did not go to laugh ; but, the end he had in view, which was 
to look the preacher out of countenance, and confound him 
by the sternness of his eye, was no better. He took his 
seat just before Mr. Cox, with cane in hand, and head up, 
leaning back, while he was full of the spirit of contempt for 
the coarsely clad little man that was about to address him 
in^the character of a gospel minister. He fixed his eyes 
upon him, intending to continue his intense gaze, hoping to 
see the preacher soon quail in confusion before his fancied 
greatness. For a short time he supported his intention ; but 
he had listened but a few niinutes, when the voice of the 
speakver, which was of the sharpest point and the keenest 
edge, had pierced the captain, and run through him again 
and again, and the two edged sword of the word of God had 
" pierced even to the dividing asunder of soul and spirit," 
and had become ''a discerner of the thoughts and intents of 



248 



RISE OF METHODISM 



[1779 



the heart;'' for he gave a full account of his thoughts and 
intents by confessing to men, as well as to God, the end he 
had in view in hearing the preacher that day. Instead of 
confounding the speaker, he got into ''confusion worse con- 
founded" — his moral courage was slain — he hung down his 
head in the spirit of a captive, while relenting tears flowed. 
Mr. Dill was a Methodist the remainder of his life — he died 
in a good old age. 

Many that heard Mr. Cox during the sixteen years of his 
public ministry, were convinced, like Captain Dill, that it 
w^ould not do to form an opinion of his ability and power as 
a speaker by his dimlnutiveness of person, or homeliness of 
apparel ; for he often prayed and preached to the admiration 
and profit of thousands. 

The Rev. William Burke saysj ''In 1780, Philip Cox 
commenced preaching at Bacon i^'ort, old church, in which 
parish my father lived, and where I was baptized. It was 
the fashion of the day for the ladies to wear enormous high 
rolls of hair on their head. A report was widely circulated 
that a calf had come into the world near Alexandria, Va., 
w^ith one of these rolls on its head. Mr. Cox gave out that 
on his next visit, at the end of four weeks, he would show 
them a wonder. The people of the whole country came out 
to hear him, expecting that he would exhibit the calf. But, 
instead of showing the calf, he announced his text: "And 
there appeared a great wonder in heaven, a woman clothed 
w^ith the sun." Calf or no calf, the people felt an increased 
interest in Mr. Cox, and Methodism gained strength in that 
part of Loudon county, Va. " Finley's Sketches," pp. 23-4. 

It seems that Mr. Cox was arrested bv T. H. about this 
time for preaching. In 1781, Mr. Asbury being in this 
region, notes : " Here Brother C. was taken tip by T. H., a 
man of property; he lived about one year afterwards, and 
languished out his life. I do not recollect one preacher who 
has been thus treated, that somethino: distressins; has not 
followed his persecutors." 

He was engaged in one of the greatest revivals, in Sus- 
sex county, Va., in 1787, that has ever been in America. 
About this time he brought a youth to Mr. Asbury, saying : 
" Bishop, I have brought you a boy, if you have any work 
for him ?" The Bishop laid his head on his knee, and, 
stroking his face, said: " He is a child — he has no beard — 
he can do nothing." This boy was afterwards known as 
Bishop George. Mr. Cox was a man of quick apprehension, 
sound j'J'lgment, and great spirit. His funeral was preached 



177U.] 



IX AMERICA. 



249 



by Bishop Asbury, in 1793, in ^hich year he died. His 
remains rest in Sussex county, Ya. 

Mr. Nelson Reed was born in Ann Arundel county, Mary- 
land, in 1751. In 1775, he was awakened under the minis- 
try of the Methodists, when a great revival was going on in 
Fairfax circuit under the ministry of the Rev. William 
Watters, and brought into communion with the Saviour. 
Like many of the early preachers, he began to recommend 
the same religion that he had found to others, and exhort 
sinners to flee from the wrath to come, the same year in 
which he was converted. His name first appears in the 
Minutes of Conference in 1779. He faithfully served the 
Methodist Episcopal Church, as a minister, for forty-five 
years, frequently filling responsible stations. He was at th© 
Christmas Conference, and assisted in organizing the Method- 
ists into a Church, at which time he was ordained an Elder. 
When he became supernumerary, he still preached as his 
strength allowed him. Having sustained an unspotted repu- 
tation as a Christian for more than sixty-five years ; and, 
having preached Christ almost as long, he left the militant 
to join the Church triumphant in 1840 : he died in Baltimore 
in his eighty-ninth year. At the time of his death, he was 
considered the oldest Methodist preacher in the world. 



CHAPTER XXXVIII. 

Methodis:5i having surrounded Dorchester, in Maryland, 
the Lord prepared the way in 1779, for its introduction into 
this county — a Miss Ennalls, niece of Judge Ennalls, and 
sister to Mr. Henry Ennalls, had been visiting her friends, 
and had fallen in with the Methodists (perhaps in Dover, 
Del., where Mr. Richard Bassett, her brother-in-law, lived), 
by whom she was convinced that she was in a lost state ; 
and, afterwards was filled with peace, joy, and love. 
When she returned home, her relations thought her beside 
herself, as they knew nothing of any such experience. She, 
however, persevered, and was instrumental in the conversion 
of her sister, Miss Mary Ennalls, and some others. This 
last-named sister went down the county to visit Henry Airey, 
Esq., who was related to her. As Mr. Airey was an entire 



250 



RISE OF METHODISM 



[1780. 



stranger to experimental religion, which Mary was enforc- 
ing, and fearing that his wife, who began to show some 
symptoms of seriousness, w^ould lose her reason, he under- 
took to convince his visitor that the Methodists were wrong, 
and for this purpose he took up a book written by Mr. Per- 
kins, an old Puritan, and began to read it to Mary ; but he had 
not spent many minutes in reading before he began to weep 
under conviction. He read till he thought he must go among 
the Methodists, and compare his book with their books of 
religion. In order to compare notes he went to Judge White's, 
and found that his book and theirs agreed in substance. If 
Methodism was a disease, he was by this time deeply infected 
with it. After passing through the darkness and distress of 
penitential grief, the Lord removed the burden of his guilt, 
and gave him peace — and then he was urgent in his requests 
to Mr. Asbury to have Methodist preaching in his county. 

On the 10th of February, 1780, Mr. Garrettson rose 
early in the morning and called upon God, and his soul was 
greatly strengthened ; and, being commended to God in 
prayer by Mr. Asbury for this mission, he set out from Mr. 
White's for Mr. Airey's. This was all done before day — 
his morning devotion, opening his mind to Mr. Asbury by 
whom he was committed to God for this mission. On his 
way he wept freely, feeling much oppressed, and several 
times stopped his horse to turn back, but was induced to 
pursue his way, and arrived at Mr. Airey's on the second 
day of his journey ; and at the door of his friend he felt his 
burden fall. As soon as he was in his private chamber, the 
Lord made him feel that he was in the way of duty. The 
family, white and black, assembled for worship. The Divine 
presence was there ; and Mrs. Airey was so filled that she 
sank to the floor rejoicing aloud — and the work of grace 
commenced among the blacks. For three days Mr. Garrett- 
son labored at Mr. Airey's ; and the congregations were deeply 
affected. The work of salvation was begun. ''One man," 
said Mr. Garrettson, ''was deeply affected by seeing us." 
As soon as the Lord began to work the enemies began their 
rage : they began by giving a wicked man permission to take 
his life, promising to protect him against the penalty of the 
law. Mr. Garrettson returned to Mr. Airey's, and this 
wicked device failed. But, in thus taking refuge with his 
friend, he had the same oppression of spirit that he had in 
1778, in Kent, when he undertook to remain with his friends 
in order to shun the wrath of his enemies. He was so pressed 



1780.] 



IN AMERICA. 



251 



in spirit that he coaM stay but two days; so he went to an- 
other place and preached with some effect. He was not, 
however, suffered to proceed in his work of preaching the 
gospel unmolested longer than two weeks. On Saturday 
the 25th, he seemed to have a presentiment in his very 
solemn feeling of something remarkable at hand. In com- 
pany w^ith his friend, Mr. Airey, he had been preaching to 
a weeping congregation ; and, as they were returning 
home in the evening, a company of men surrounded them, 
and called Mr. Garrettson their prisoner, beating his horse 
and using much profane language. After night they took 
him to a magistrate, who ordered him to jail. In the dark- 
ness of the night, his friend Airey and several of his foes 
started for the prison. 

They had not gone a mile before there was an awful flash 
of lightning ; and in a minute his foes fled and left him and 
Mr. Airev. He called for them, but there was no answer. 
They went on talking of the goodness of God, until they 
overtook two of his guards almost frightened out of their 
wits. Mr. Garrettson told them if he was to go to jail that 
night they ought to go on. One replied, " 0, no ! let us stay 
until morning." The guards that formed the company col- 
lected again, though greatly intimidated by the lightning. 
The leader of the guard riding by the side of Mr. Garrett- 
son, inquired, Sir, do you think the affair happened on our 
account?" One of them swore; and another reproved him 
for swearing on su^h an awful occasion as that was to them. 
The guard stopped suddenly, and one said, We had better 
give him up for the present," and turned back. But soon 
they came back, saying, ''We cannot give him up." And 
soon after fled again, and were not seen any more that night. 
About midnight Mr. Garrettson returned with his friend, 
and found the family waiting : they were received joyfully, 
and had a happy family meeting. During the remainder of 
the night while asleep, Mr. Garrettson says he " was trans- 
ported with visions," which on waking comforted him with 
an assurance that every weapon formed against him should 
perish. 

The next day being Sunday, he undertook to fill his 
appointment at Mr. xlirey's. His enemies were expected to 
be upon him, and many that were for him brought short 
clubs under their coats to defend him. Just as he vras begin- 
ning his meeting his persecutors came up in a body. Their 
head man, presenting a pistol, laid hold of him. He was 



RISE OF METHODISM 



[1780. 



pulled into a room ; but, as soon as lie could, he went out 
into the midst of them and began to exhort. Soon the most 
of them were in tears ; and the female part of the congre- 
gation were much alarmed. His horse was made ready; 
and accompanied by his friend Mr. Airey, and his enemies, 
they started for Cambridge. When he arrived,- he and Mr. 
Airey occupied a room in a tavern from noon till night. The 
people of Cambridge came to the hotel to drink and rejoice 
over their prisoner ; and their hatred to Mr. Airey was 
nearly as great, for bringing the Methodists into the county. 
Before this he stood high as a citizen. 

He was also a magistrate, and a soldier on the side of 
America. One of the bullies made an attem.pt to come into 
the room to abuse them, and aimed a blow at Mr. Airey, that 
might have been fatal if he had received its full force. This 
sudden attack was too much for the soldier, who feeling an 
''old man's bone in him," as Mr. Nelson said, brought his 
persecutor to the floor by a blow in his temple, which raised 
a bar-room laugh, and caused them to behave a little better. 
Mr. Garrettson reproved his friend with tears for this act, 
which seemed to be unpremeditated on his part : and for 
which Mr. Airey could not feel that he had done wrong. 

After they had kept Mr. Garrettson in the tavern for a 
show during the afternoon of the Lord's day, towards night 
they lodged him in prison ; and took away the key, that his 
friends might not minister to him. He had a dirty floor for 
his bed, his saddle-bag for a pillow, and a cold east wind 
blowing upon him. But being imprisoned for the same cause 
that Paul and Silas were, he found similar comfort in his 
confinement. Never was he more happy — he could realize 
how it was that the martyrs could rejoice when embracing 
the stake; and he was persuaded he never was more useful 
for the time. 

One of his greatest enemies in Cambridge was a Mr. 
Harrison. But his brother, Thomas Garrettson, hearing of 
his confinement, came from the Western Shore, by Judge 
White's, from whom he brought a letter to Mr. Harrison, 
who, on reading the letter, became friendly to both of the 
Messrs. Garrettson. Mr. and Mrs. Airey did all in their 
power to make him comfortable, and many acquaintances 
and strangers came far and near to visit him. His foes were, 
meantime, doing all they could to entangle him ; for they 
sent a spy who feigned himself a penitent. As Mr. Garrett- 
son was coming to speak to him, it was impressed on his 



i7S;j.] 



IN AMERICA. 



253 



mind that he was an enemy sent for mischief, and he told 
him to leave off swearing and drinking, and then come for 
advice.* 

After about two wrecks' confinement in the jail at Cam- 
bridge, he was set at liberty by the governor and council of 
Maryland; his good friend, Mr. Airey, going to Annapolis 
to obtain his release. His enemies, on hearing of his dis- 
charge, were greatly enraged. On this first visit to Dorset, he 
spent a little over a month — about half of it in preaching, and 
half of it in prison. In the neighborhood of Mr. Airey, 
" a certain B. T., vrho was a great Churchman, after hearing 
hlra a second time was seized with conviction on his way 
home, and fell down in the road, and spent great part of the 
night in crying to God for mercy. The enemy suggested to 
him that his house was on fire; but such was his engaged- 
ness that he answered the tempter by saying, ' It is better 
for me to lose my house than to lose my soul.' " 

Mr. Asbury appointed Joshua Dudley, who was qualified 
by law, to succeed Mr. Garrettson in Dorset. Messrs. Pedi- 
cord and Chew also labored here a part of this year ; and on 
the 1st of October, 1780, Mr. Everett set out to itinerate, 
and went to this county, where he preached about three 
months. In no place was there a stouter opposition mani- 
fested to Methodism, at its introduction, than in Dorchester 
county ; and in no place w^as the success of. Methodist 
preachers greater; many of its bitterest enemies submitted 
to it. After about two years' labor and suffering on the part 
of the preachers, they reported almost eight hundred Meth- 
odists in this county. Methodism has long been honored 
here ; and there are but few professors of religion that be- 
long to any other than the Methodist Episcopal Church. 
Dorchester Circuit first appears in 1780, on the Minutes. 

In no part of the country was Methodism prospering 
more than on the Peninsula. Here the Rev. Freeborn Gar- 
rettson, perhaps the most useful Methodist preacher that ever 
was raised up in America, had been laboring for two years. 
Concerning his usefulness, Mr. Asbury has left it on record, 
'"It is incredible, the amount of good he has been instrumental 
in doing.'' Next to Mr. Garrettson for usefulness perhaps 
stood Mr. Joseph Cromwell ; he was also on the Peninsula 
at this time, and Mr. Pedicord too, and over afl, Mr. Asbury 
to direct, and give stability to the cause. 

^ At a later period, when the Methodists were holding meetings in 
Cambridge, a certain Mr. Brjon brought up a cannon and fired it off, 
in order to break up the meeting. 
22 



254 



RISE OF METHODISM 



[1777-8. 



CHAPTER XXXIX. 

A SUMMARY account of the introduction of Methodism on 
the Peninsula : — 

Methodist preaching was established in the neighborhood 
of Forrest, now Thomas's Chapel, about 1775 or 1776. At 
this place, it seems to us, Philip Cox was converted. 

Mr. Wm. Thomas, from whom this chapel afterwards took 
its name, became a travelling preacher. Mr. John Day, 
who became a local preacher, was one of the original society 
formed here in 1777 or 1778. Mr. Asbury, through Dr. . 
M'Gaw, had access to the Emory family, in this neighbor- 
hood. 

At Richard Shaw's a society was soon formed, which, in the 
beginning, was an important society, and among the oldest 
in Kent county, Del. Mr. Thomas Seward and his com- 
panion were original members here. His son, John Seward, 
was some time a travelling preacher in the Philadelphia Con- 
ference. Father Seward reached the ''Better land" in 
1827, aged eighty-three ; he had been a Methodist more than 
fifty years. Some of the Downs, also, belonged to this 
society. Mrs. Mary Downs, of this neighborhood, died in 
1827, in her eighty-eighth year ; she was an old Methodist. 

Mr. Shaw's house was the first home that Mr. Asbury had 
m that region ; and, at his house, quarterly meetings were 
held, before the Methodists had any chapels in the county. 
From this appointment, Methodism was introduced into Dover. 
The society at Dr. Edward White's was formed in the year 
1777, or early in 1778. 

The Rev. John Cooper introduced Methodism into several 
places in Delaware. As early as 1777, he established preach- 
ing at Friend Reynear Williams's, east of the present town 
of Milford. Milford was not built, as yet. The society 
raised at Friend Williams's, was the beginning of the present 
Milford society, where it was permanently estabhshed after 
Milford became a town. We know there was a society at 
Friend Williams's in 1778; for a Mr. C. split it. Seo 
Asbury's Journal, vol. i. p. 216. 

For ten years, the preaching was in private houses and 
school-rooms ; the latter part of this period, in the house of 
the Rev. Joseph Aydolett. 

About 1787, a lot of ground was procured in a central 



1777-8.] 



IN AMERICA. 



255 



part of the town, and a small frame building erected, thirty 
by thirty-five feet, for the worship of God; and a funeral 
sermon, by the Rev. William Jessup, was the first discourse 
delivered in the house ; the congregation being seated on 
the sleepers of the house, unsheltered — the roof not yet on. 
In this humble manner, was this first temple dedicated to the 
worship of Almighty God. In 1790, the chapel was ceiled 
and galleried ; and, in 1800, twenty-two feet were added 
to it. The present brick church substituted it in 1842. 

In North West Fork, Sussex county, Delaware, at the house 
of Robert Layton, a society was formed about 1777. The 
second time Mr. Asbury preached here, in 1778, he received 
twelve broken-hearted penitents into it. The Lord was 
working powerfully, among the people. This society after- 
wards met at Mr. Thomas Layton's, near by where the 
preaching was for several years. In 1780, Mr. Asbury 
says, " I preached to Si faithful people at T. Layton's. The 
Methodists, blessed be God, do grow — their little stock in- 
creases. I am pleased with their temporal, and rejoice in 
their spiritual prosperity." Mr. Thomas Layton married 
Miss Rebecca Turpin, one of Mr. Garrettson's converts. 
Miss Turpin was the daughter of Mr. Solomon Turpin of 
North West Fork, in whose house there was preaching in 
1779, and a society raised up, chiefly through Mr. Garrett- 
son's labors. In 1780 Mr. Turpin died, in the favor of God, 
and his funeral was preached by Mr. Asbury. Soon after, 
his daughter Rebecca w^as married to Mr. Layton. Con- 
cerning her, Mr. Garrettson says : " A few months ago, she 
was in the height of fashion, but now sees the evil and folly 
of these things, she is a very happy young woman." Mr. 
Asbury declared her a pattern of piety." She was one of the 
holiest women of her age ; while she fasted, prayed, and wept 
much, she was seldom, if ever, seen to laugh. Though in good 
pecuniary circumstances, she was so self-denying and plain 
in her dress, that she wore no other bonnet on holydays and 
Sundays, than the white muslin. bonnet. If the gay and the 
merry should flippantly say that she erred in going to the 
extreme, we answer for her by saying, if she erred, it was 
on the safe side. In the beginning of the present century, 
Mr. Layton sold his land in Delaware, and emigrated to 
Kentucky, but scarcely reached the place of his destination, 
when he was removed to a better country." Mr. Minus 
Layton, who was received into the Western Conference in 
1808, and died the same year, we are persuaded, was his son. 

After Mr. Layton moved for Kentucky, this meeting was 



256 



RISE OF METHODISM 



[1777-8. 



continued at Judge Laws' whose son, the Rev. James Laws, 
was some time a member of the Philadelphia Conference, 
and also, of one of the Ohio Conferences, until lately. 

After the death of Judge Thomas Laws, this meeting was 
at William, Allen's a local preacher, and father of the Rev. 
William Allen, lately of the Philadelphia Conference. This 
ark of Methodism finally rested in Bridgeville, after the 
chapel was built, about 1812--13. A new church was erected 
a few years since, in its place. 

The following names were among the first Methodists of 
this region : — David Nutter, Esq., father-in-law of Judge 
White, Tilghman and Lowder Layton, William Jessup, of the 
first race of itinerants, John and David Richards. The 
Hickmans — -Clement Hickman, once a member of the Phila- 
delphia Conference, who joined the Presbyterians in western 
New York, was of this region. William and Anthony Ross, 
and several of the name of Smith ; also, Daniel Polk, son-in- 
law of Judge White. John Flowers, Thomas Garrettson, 
uncle of the Rev. Freeborn Garrettson, and Waitman Gozeley. 
Mr. White Brown was the nephew of Judge Thomas White. 
Mr. Asbury's intimacy with Mr. White, led to an acquaint- 
ance with White Brown, at whose house preaching was 
established by Mr. Asbury, in 1778, and a Methodist 
society begun, which still continues ; these people he called 
" His children." In 1780 he founded Brown's Chapel, 
which is now known as Bethel, in North West Fork. 
This has generally been a popular meeting, especially on 
quarterly meeting occasions. 

Early in the present century, Mr. White Brown sold his 
possession in the Fork, and settled on Deer Creek, in Ross 
county, Ohio. Here, Mr. Asbury visited him several times ; 
and, after an acquaintance of thirty-four years, parted with 
him in 1812, until they should meet in Paradise. 

White Brown was a Methodist of distinction in Ohio. In 
1813, Samuel Parker, the Cicero of Western Methodist 
preachers, was laboring on Deer Creek Circuit ; a camp- 
meeting was held at White Brown's, which was one of the 
most powerful ever held in the state : hundreds were 
awakened, and converted to God. The best talents in the 
Western Conference w^ere at this meeting: Parker, Collins, 
Quinn, Cummins, Crume, Finley, Strange, and Heliums. 
The thousands of Methodist Israel were there, from far and 
near, in Ohio ; and hundreds and thousands long remembered 
the hallowed scenes and associations of the Deer Creek 
camp-meeting ; nor are they forgotten by the dwellers in 



1777-^.] 



IN AMERICA. 



257 



the Upper Temple, who participated in them. In 1814, 
that remarkable yourh, the Rev. H. B. Bascora, began to 
itinerate on Deer Creek Circuit. 

At Dover, Mr. Smithers was a chief man in the original 
society. Mr. Garrettson speaks of a Church lady, with ten 
of her children, as belonging. Mrs. Ann Bassett joined 
soon after. Dr. Ridgely was a leading Methodist in this 
region, in the last century. 

In 1778, Methodist preaching was introduced into the fol- 
lowing places on the Peninsula : Kent Island — Appoquini- 
mink, in New Castle. In Kent county, Del. — Mr. Lewis's, 
in Murderkill; Mr. Boyer's, Dover; Mr. Hilliard's, above 
Dover; and at Cardeen's — probably this appointment is 
now represented at Law's Meeting-house. In Sussex county 
— Mr. Shockley's, in Slaughter Xeck : Mr. Ross's ; White 
Brown's ; and Joseph Turpin's, in Xorth West Fork ; and 
Broad Creek. In Somerset county — Salisbury, and Quan- 
tico. There were several other appointments made, of which 
we cannot speak with equal clearness. 

In the xNorth West Fork, at Morgan Williams's, Mr. 
Asburv was the instrument of the restoration of Mr. Lowrv, 
a backslider, who afterwards gladly entertained the preach- 
ers ; he lived at Lowry's Mill, on the head of Xanticoke 
river. 

The principal men in the Broad Creek society, were Git- 
ting Bradley, George Moore, Joshua Moore, Joseph Moore, 
Isaac Moore, and Thomas Jones ; in their houses the 
Methodists preached until they built a chapel. Mr. George 
Moore became a very considerable preacher ; and in 1780 
he appears in the Minutes as an itinerant, where his name is 
found for the last time, in 1792, as preacher in charge of 
Milford Circuit. As he was a rnan of family, his labors were 
confined to the Peninsula. On a certain occasion, he de- 
livered a discourse in (now) Smyrna that so interested Mr. 
John Cummings that he arose and endorsed it as one of the 
ablest sermons ever preached in that place ; and with a per- 
tinent exhortation, called on the people to improve what they 
had that day heard. 

Mr. Joshua Moore moved to the South. In 1806, Mr. 
Asbury notices him for the last time as an inhabitant of 
Georgia, not far from Sparta. At that time he had served 
this Moore family to the third generation. Messrs. Jacob 
and Daniel Moore, who were members of the Philadelphia 
Conference, descended from the Moores of Broad Creek. 

In 1779. Mr. Asbury drew a subscription for a Methodist 



258 



RISE OF 31ETliOi)lSM 



[1779. 



chapel, which was opened for worship a few years after, 
among the Moores. It was a poor edifice, and when the 
Protestant Methodists set up for themselves they got pos- 
session of it ; but one of their head men, moving out of the 
neighborhood, left some of his old papers with a friend, who, 
on examining them, found the deed of the chapel — by which 
means the house was restored to the Episcopal Methodists. 

In 1779, Methodism was commenced at the following 
places in the state of Delaware : In Sussex county — at the 
Head of the Sound; at Wood's; at J. Gray's; at Evans's; 
West's ; Gibbon's ; and among the Vincents, near the 
Line Chapel. In North West Fork — at Solomon Turpin's ; 
and John Cannon's, near the Chapel Branch; at William 
Laws's, near St. Johnstown ; at Lewistown ; at Abraham 
Harris's ; and Rhoads Shankland's, near by. About this 
time, the Zoar meeting was commenced. 

Near St. Johnstovv^n lived and died that good old Meth- 
odist, David Owen — a spiritual son of Mr. Asbury. His 
son^ James Owen, was a local preacher ; and was known as 
a holy man in Milford, in Baltimore, and in Norfolk, Va. 
To the St. Johnstown Society belonged several of the Laws, 
Eowlers, and Carlisles, with many others. Mr. Charles 
Cavender, who joined the Philadelphia Conference in 3 795, 
was from this neighborhood ; some of his descendants are in 
Philadelphia. 

From the region of Lewistown, came the Rev. Wilson 
Lee ; also, the Rev. James Paynter, who, as itinerants, did 
good service to Methodism. The former was a flaming 
herald. 

This year, Methodism had its commencement in Thorough- 
fare Neck, in New Castle county. Also in Kent county, at 
Mr. Wells's, who lived near Blackiston's Cross Roads ; this 
meeting is now represented as Blackiston's Chapel. In the 
Alley, there was preaching at Joseph Wyatt's, who com.- 
raenced preaching this year; also at Wilde's and Stock- 
ley's. Near Kenton, at Scotten's, and the Widow Howard's. 
At Mr. Sturgis's, who lived between Kenton and Dover. At 
Heather's, who lived towards Holden's Meeting-house. At 
Mr. Stradley's, not far from Templeville, where there was a 
society. At Stephen Black's, whose name we find in the 
Minutes in 1781, who died soon after this : at his house 
there was a society. Below Dover, at Jonathan Sipple's, 
and Widow Brady's ; these appointments are, probably, now 
represented in Jones's Neck. At Dehadway's, William 
Virden's, and Maxfield's; Green's Cliapel seems to be the 



1778-80.] 



IN AMERICA. 



259 



representative of these appointments now. This chapel was 
called after Philemon Green. 

At Callahan's, not far from Spring Branch, there was 
preaching. Still lower down in Kent, at the widow Mastin's. 
From Canterbury to Berrytown there was preaching at Joseph 
and Andrew Purdin's. The society that was raised up this 
year at Andrew Purdin's, is represented at Purnell's Chapel. 
This was a very wicked place. Mr. Asbury called it " Satan's 
synagogue;" but so great was the reformation that a bad 
tavern was broken up. The people of this region were given 
to horse-racing as well as all other kinds of sport and wick- 
edness. The preachers did not fail to declaim against their 
vices. Some of the sons of Belial took Mr. Asbury's horse, 
without his knowledge, and secretly practised him on the 
race-course. Soon after, as he was going to Brother Pur- 
din's he came to the course, when the brute, not discriminat- 
ing that his master was no racer, put off at full speed and 
ran over the course, stopping at the end^. In vain did the 
rider use the laconic monosyllables, " Wo, Spark — wo, wo, 
wo. Spark — wo, ayo, wo, wo, Spark — wo." Mr. Asbury, in 
his terrified feelings, found it necessary to lift his heart to 
God, by whose mercy he was preserved; and for which his 
heart was deeply humbled before the Lord. This served the 
wicked as some reprisal for his preaching against their vices : 
as they could say that his horse had run, and he, the head 
Methodist preacher, had rode a race ; although it was unpre- 
meditated and without wager; and like John Gilpin's, 
unwelcome, and all to himself. In this spirit sinners have 
often endeavored to retaliate on Methodist preachers. 

At Purdin's that o;ood man Dr. Bowness belono-ed ; also 
Brother Beauchamp, who, we think, was the father of the 
Rev. William Beauchamp. Several of the Clarkes and 
Davis's, of this county, became Methodists in the beginning. 

There were at least thirty new appointments for preaching 
opened up in the state of Delaware in 1779, from Appoqui- 
nimink to the Cypress Swamp. 

In Kent county preaching was introduced into the house 
of Mr. Coombe, who had been raised a Friend. He lived near 
Berrytown. Mr. Coombe's family became Methodists, as 
most of his descendants are at this day. His grandson, the 
Rev. Pennel Coombe, is a member of the Philadelphia Con- 
ference. Mr. Dill, now freed from all desire to " look a 
Methodist preacher out of countenance," countenanced them 
by having them preach in his house. At Fatad's Mill 
(now Smith's Millj. on the head of Choptank river, there 



260 



RISE OF METHODISM 



[1780. 



was preaching and a society. Benjamin Blackiston, wlio 
lived near Blackiston's Chapel, had preaching in his house. 

About this time Methodism was introduced into Duck 
Creek Cross Roads; the preaching was at Mr. James Ste- 
phenson's ; this was the commencement of Methodism in the 
present town of Smyrna. In December, 1780, -Mr. Asbury 
met about three hundred persons at this place, where he, for 
the first time, preached to them. Some time after this, Mr. 
Joseph Wyatt, a preacher, moved into this village, and the 
preaching was at his house. In 1784, when Dr. Coke and 
Mr. Whatcoat first passed through this place they were 
entertained by Mr. John Cole, who at that time seems to 
have been a prominent member of the Duck Creek society. 
In 1786 the Methodists erected their first house of worship 
in this place, thirty feet square, at a cost of two hundred 
pounds, which Mr. Asbury called " sl comfortable house."* 

Dr. Cook, who lived below Smyrna, and who married Miss 
Sarah, daughter of Judge White, united with the Methodists 
not long after this. In the same region the Raymonds, 
Cummings's, Halls, Parsons, and Kirkleys, were early mem- 
bers of society. 

In the Neck there was an appointment at Severson's, 
where a chapel was built a few years after of logs, which is 
still a place of preaching, with a society. There was preach- 
ing at Mr. Lockwood's, near Kent county Poor-house; this 
appointment is now represented at the Union, on Dover 
Circuit. Also, in the south-west corner of Sussex county, 
Jonathan Boyer's, Levin Bacon's, Messrs. Freeny's and 
Calloway's, whose grandson is a laborer in the Philadelphia 

^ The lot on which the Asbury Church, in Duck Creek Cross Roads, 
now Smyrna, stood, was from Allen McLane, Esq. He and his wife were 
Methodists, and his children, including the Hon. Louis McLane, who was 
a member of General Jackson's Cabinet, and subsequently Minister to the 
Court of St. James, and father of the Hon. Robert McLane., Minister to 
Mexico, were baptized by Bishop Asburj^ Allen McLane moved from 
Duck Creek to Wilmington, where he died : he and his wife, with some 
others of the family, are buried in the rear of the Asbury Church, in 
"Wilmington. As Bishop Asbury was the occasional pastor of this family, 
the Hon. Louis McLane used to consider himself a Methodist, being a 
believer of the doctrines taught by them, and having been baptized into 
their community. It is not to be understood, however, that his name was 
written on a Methodist class-paper, or that he ever met in class. He has 
been dead several years ; and, we presume, was interred on his fine estate, 
on Bohemia river, Cecil county, Md. 

The new brick M. E. churcii in Smyrna was erected in 1845: it is well 
adapted to the place. 



1780.] 



IN AMERICA. 



201 



Conference. In North-west Forks, at Morgan Williams's 
and Spencer Hitche's. In Nanticoke there was preaching 
at Sharp's, Alexander Laws's, and John Lewis's. Mr. Rawl- 
ston also received and entertained the preachers. 

The two Miss Ennalls, we have already seen, were the 
first Methodists in Dorchester. Mr. Henry Airey, who lived 
south-east of Cambridge, was the first man ; at his house the 
first society was formed, and he was class-leader over it ; at 
his house the first quarterly meeting in the county was held. 
Xext, Col. Vickars's, where another society was raised up : 
he was, also, a great Methodist. There were appointments 
at Kane's, M'Keel's, Johnson's, Todd's, Hooper's, Tucker's, 
in Cambridge, and on Taylor's Island : there were, no doubt, 
many others of which we cannot speak. Messrs. Henry and 
Bartholomew Ennalls were early Methodists in this county ; 
also, Messrs. Harriss and Kullum, who moved to Carolina. 

We have been informed that Mr. Todd came from Scotland, 
and wrote to a brother that he left in Scotland, telling him 
that he had settled on the Choptank river. The brother 
followed him, and sailed up the Choptank, but could not find 
him ; they settled some thirty miles apart, and it was several 
years before they found each other. From these two bro- 
thers, the Todds of Dorset and Caroline counties have 
sprung. They have generally followed the Methodists. 
While one of the first appointments in Dorset was in the 
house of one of them, another branch of this family enter- 
tained a Methodist meeting, and gave name to Todd's Chapel, 
on Denton Circuit. 

The B ruffs and Parrots were pillars of Methodism in Tal- 
bot. In 1809, ]\[r. Garrettson met Brother Parrot at Wash- 
ington, D. C, where, it seems, he then resided ; he also met 
Brother Greentree, an old Methodist preacher from the same 
county. The Bensons, of Talbot, were among the early 
Methodists. Captain Benson was in the Continental army, 
and in 1780 he came twelve miles to see Mr. Asbury, while 
in Virginia ; and while his family was praying for him, Mr. 
Asbury exhorted him, wept over him, and feeling great love 
for him, prayed that God would keep him alive in the day 
of battle. He returned from the war, and several times 
entertained oSIr. Asbury at his house, near the bay-side. He 
became a Methodist in 1789. General Benson was alive in 
1810 — how long he lived after this, we cannot say. Mr. 
Richard Benson, long known as a Methodist in Philadelphia, 
was of this family. The Bolingbroke appointment is an old 



262 



RISE OF METHODISM 



[1780. 



one in Talbot. Near this, Dr. Allen, an original Methodist 
of distinction, lived. 

In 1783, Mrs. Banning, of Talbot county, was awakened 
Tinder Mr. Asbury, and a few years after, her husband, 
Henry Banning, Esq., became a Methodist ; these, with the 
family that Mr. Hartley married into, were a few of the 
early Methodists of Talbot ; there was also a Brother New- 
comb, at whose house there was preaching ; and we may also 
name Col. Burkhead. Talbot first appears on the Minutes, 
as a circuit, in 1781, with Henry Willis and Jeremiah Lam- 
bert stationed on it ; in 1782, Francis Poythress and Edward 
Morris; 1783, Freeborn Garrettson and John Major; 1784, 
Freeborn Garrettson and Wm. Thomas ; 1785, Thomas Has- 
kids and Joseph Cromwell; 1786, James White and Wilson 
Lee. During this last year there was a glorious work on 
Talbot. Some three hundred were justified ; one hundred 
professed sanctification ; and about five hundred united with 
the Methodists. By this time, the cause of Methodism was 
strong, and fully established in Talbot county. Brother 
Greentree appears to have been the first itinerant from this 
county. 

In Caroline county, as early as 1775, there was an ap- 
pointment near Choptankbridge. This appointment has 
become permanent in Greensborough (the new name of Chop- 
tankbridge.) This village has long been the head of a cir- 
cuit, with its society and chapel. Mr. Philip Harrington was 
one of the old Methodists at this place. Several of the 
preachers of the Philadelphia Conference are interred at 
Greensborough — such as the Rev. James Bateman, a genius 
in his day, and a truly original preacher ; the Rev. Alward 
White, a truly primitive Methodist preacher ; and the Reve- 
rends William Williams, and Shepherd Drain, both zealous 
in their day for their Saviour. Another old preaching stand 
was at the widow Lyder's. The Concord meeting is another. 
Thomas Curtis, a weeping prophet, was among the first from 
this county that became a travelling preacher — being in the 
work two or three years before the Rev. Ezekiel Cooper. 
Messrs. John and Walter Fountain, as well as Solomon 
Sharp, Stephen Martendale, and Thomas Neal, were from 
this county ; the last-named two are living. These names, 
with Green, Downs, Connor, Charles, Haskins, Frazier, La- 
count, Smith, and Fisher, are the names of some of the 
people who were Methodists in this county in the beginning. 



1780.] 



IN AMERICA. 



263 



CHAPTER XL. 

Me. Garrettsox was appointed to the Baltimore Circuit 
in 1780. After laboring here for several weeks with his 
usual success, he crossed the Chesapeake, and spent about 
six weeks on the peninsula, visiting the principal appoint- 
ments in this promising and prosperous field. Here he found 
the congregations larger than usual, and never were his pros- 
pects brighter. When he reached Brown's Chapel in the 
Fork, he found many gathered together from all quarters ; 
and in this crowd his old uncle, Thomas Garrettson, who had 
come to detect him in the midst of the people, concerning 
certain evil reports that were in circulation about him. 
Under the sermon, the heart of his uncle was melted, and 
his tears flowed copiously. On leaving the chapel, he was 
heard to say, "surely, my cousin is belied." He would 
have Mr. Garrettson go home with him; and the next day 
accompanied him five miles towards his next appointment, 
and wept much on parting with him, urging him to receive a 
present of a suit of clothes from him, which was declined. 
To please his uncle, he at last accepted eighty continental 
dollars, which were equal in value to twenty silver dollars — 
and soon after gave them away to a needy brother ; this was 
the last interview they had in this world. Mr. Garrettson 
returned to the Baltimore Circuit, where he continued to the 
end of the year ; and saw many brought home to God, and 
added to the Methodist societies. 

The preachers that were appointed at this Conference, for 
the Peninsula, were Caleb B. Pedicord, Joseph Cromwell, 
Thomas S. Chew, Joseph Hartley, Wm. Glendenning, James 
0. Cromwell, James Martin, and George Moore. 
~ It was during this, or the previous year, that Mr. Pedi- 
cord, while laboring on the Peninsula, had such strong evi- 
dence of God's watchful care over his children. He went to 
bed at a certain house one night, but could not sleep, though 
he tried again and again. At last he was obliged to rise, 
and going down stairs with the man of the house, they 
found the house on fire. 

While Mr. Pedicord was preaching in Kent county, Del., 
about 1779 or 1780, among the many who were drawn to the 
Saviour by his soothing sermons, was Leah Hirons. She 
became, and continued to be, a full-hearted Methodist for 



264 



RISE OF METHODISM 



[1780. 



about fifty years, until her death, which was in 1829. 
When the Rev. Joseph Wyatt was commencing his itinerant 
career on Dover Circuit, about 1781, as his garments were 
well worn, and his elbows and knees were almost through, 
she spun, wove, and had cloth fulled, out of which a suit of 
clothes was made for him ; all this she took out of the 
incomiC of her labor, which was only one dollar and fifty 
cents per month, or eighteen dollars per annum. For many 
years she found a comfortable home with the Rev. James 
Bateman's family. 

The Hirons family was one of the first in Kent county ; 
the name of Simon Hirons is found in the colonial records 
as early as 1683 — one year after Philadelphia was founded. 

William Hirons, late of Wilmington, Del., a local preacher, 
and an excellent Christian brother, was the nephew of Leah 
Hirons. He, too, went to join the Lord's hosts on the other 
side of the flood, in 1858. 

One of the slanders that was circulated in this region 
against Methodist preachers was, " that they were to the 
people just what Baal's prophets were in Israel in the days 
of Elijah — that there were four hundred and fifty of them 
spreading false doctrine through the land. In North-west 
Fork, Sussex county, there was a Mr. Lemuel Davis, who 
had obtained experimental religion by reading a volume of 
Baxter's sermons that has been in this Davis's family for 
two hundred years. Mr. Davis concluded that he would give 
the Methodist preachers a hearing, and if they contradicted 
his experience, he would regard them as no better than Baal's 
prophets ; but if they preached in accordance with what he 
felt and knew, he would receive them as the Lord's prophets. 
He heard Mr. Pedicord, who soon told him all that was in 
his heart. One sermon satisfied Mr. Davis, and he had his 
name enrolled among the Methodists, with whom he lived 
many years ; he was a local preacher, and died in a good old 
age ; he called a son Caleb Pedicord. 

In 1780, Mr. Pedicord followed Mr. Garrettson in Dor- 
chester county. " Soon after he came into the county, one 
of the violent enemies of Methodism met him, and finding 
that he was one of the preachers, beat him on the road until 
the blood ran down his face. He went to the house of a 
friend, and while they were washing his stripes, the brother 
of the persecutor rode up, and learning that the preacher 
had been wounded by his brother, he said, ' I will go after 
him and chastise him.' So saying he galloped away, and 
overtook and beat him, until he promised never to meddle 



1780.] 



IN AMERICA. 



265 



witli another Methodist preacher." We have been informed 
that these two brothers were " Bannings" by name, and that 
they became Methodists. 

In 1780, Mr. Thomas Haskins was reading law in Dover, 
Del. Being a hearer of the Methodist preachers, he was 
convinced of his lost estate, and gave up the study of 
law, and came out a travelling preacher. It appears that 
he was the son of the widow Haskins of Caroline county, near 
Hunting Creek. Soon after this the mother became a Meth- 
odist, probably through the influence of her son. At her 
house quarterly meetings were held for that part of the work 
at that early day. Soon after, Mr. William Frazier and wife, 
who lived near by, were brought under Methodist influence, 
and had preaching at their house ; and about 1785, Frazier's 
Chapel was erected ; it was the second house of worship that 
the Methodists put up in Caroline county, following Tuckey- 
hoe Chapel. A little lower down, near what is now called 
Federalsburg, another appointment was established about 
this time at Mr. Charles's. 

In March, 1780, Messrs. Philip Barratt and Waitman 
Sipple took the lead in erecting Barratt's Chapel. Its deed 
dates from May of this year. It is 42 by 48 feet, built of 
bricks, two stories high, and had a vestry room connected 
with it. It w^as then, and for a number of years after, far 
the grandest country chapel that the Methodists had in 
America. By the fall of this year it was enclosed, and had 
a ground floor, with rough seats and pulpit, and was occupied 
as a place of worship. It was not, however, finished till two 
generations passed away. In November of this year the 
first Quarterly Meeting was held in it. It was supposed that 
there were a thousand people in attendance. Dr. M'Gaw, 
Messrs. Asbury, Hartley, Pedicord, and Cromwell, were there 
to oflSciate. 

Barratt's Chapel is memorable on account of the anecdote 
w4iich has echoed through the length and breadth of Meth- 
odism, of the gentleman w^ho wished to know the use that 
was to be made of it. Being informed that it was to be a 
place of worship for the Methodists, his reply was, ''It is 
unnecessary to build such a house, for by the time that the 
war is over a corn crib will hold them all." Also, as being 
the place w^here Dr. Coke and Mr. Asbury had their first 
interview, and where the preliminaries of forming the Meth- 
odists into a church began in this country — the seat on which 
they sat in the pulpit on that occasion, is still preserved in 
the same place as a memento. Mr. Philip Barratt, after 



266 



RISE OF METHODISM 



[1780. 



whom the chapel was called, went to his reward in 1784, 
just before Dr. Coke came to the neighborhood. 

Mr. Asbury settled the rules of the chapel, appointed 
stewards, and made arrangements for the preachers to meet 
and instruct the children. As it was a custom for the 
preachers to change at the fall quarterly meeting, he stationed 
the preachers on the Peninsula, for the remainder of this 
year, thus : — Kent, in Maryland — Wm. Glendenning, Ste- 
phen Black, and Joseph Wyatt. Kent — in Delaware, Thomas 
S. Chew, Joseph and James Cromwell, and Brother Law. 
Sussex — Samuel Howe, James Martin, and James White. 
Dorchester — Caleb B. Pedicord, and Joseph'Everett." Some 
of these were more properly local than travelling preachers, 
as Mr. Law, who probably belonged to that Law family 
that gave name to Law's Chapel, four miles from Milford ; 
and Joseph Wyatt was not yet fully received as a travelling- 
preacher. 

Besides Barrett's Chapel, in 1780, the Methodists were 
engaged in building Moore's, Brown's, White's, and Cloud's 
Chapels, all in the state of Delaware. Brown's Chapel, in 
North West Fork, though begun this year, was not finished 
until 1806. 

White's Chapel was opened for worship in 1782. It was 
about 30 by 40 feet, with a vestry room attached to it ; and 
by Mr. Asbury pronounced the neatest country chapel owned 
by the Methodists then. It has been moved from the site 
on which it was built, and called Lee's Chapel. Its old name 
should be restored to it. Much of the original material is 
still in it. 

Mr. Asbury records some solemn events that took place in 
Kent county this year. One was the awful death of a back- 
slider near Blackiston's Cross Roads, one B. S , who 

was deeply awakened about 1774, and became a Methodist. 
He afterwards sinned away his convictions. During the 
Christmas of 1780 he was sitting up with a sick person. 
Two women that had lately been awakened under the preach- 
ing of Lewis Alfree were present. They asked him what he 
thought of the Methodists. He answered, contrary to his 
better knowledge, they are all hypocrites." They asked 
him for his opinion of L. Alfree and J. Dudley. He con- 
demned them also. They then asked him how they could 
pray and exhort as they did, if they were such men as he 
represented them to be. He replied that he, too, could pray 
like a minister when he was in society. The next day he 



1780.] 



IN AMERICA. 



267 



started for home, was taken sick on the road, bereft of his 
reason, and died without reaching home. 

Equally awful was the end of Mr. F. near Barratt's Chapel, 
who, though he was a hearer of the Methodists, constantly 
resisted the truth that he heard, and could not bear the chapel 
so near him. He sickened, and became delirious, and in 
this state he frequently called to a son of his, that he was 
passionately fond of, to go with him. It appears that the 
boy complied with his father's request; for about the time 
that the father died, this son hung himself, and father and son 
lay corpses together, and were buried at the same time. 
This solemn family calamity was the means of awakening a 
stubborn son of the deceased father, who now began to reform 
and seek a preparation for death. ''Thy judgments are a 
great deep." 



CHAPTER XLL 

Mr. Thomas White, who was afterwards known as Judge 
White, was born about 1730. Dr. Coke tells us he was Chief 
Judge of the Common Pleas. He married Miss Mary Nutter, 
daughter of David Nutter, Esq., of North-west Fork, Sussex 
county, Del. The early settlers of this region were most 
likely the outward circle of the Jamestown Colony that 
spread first into Northampton and Accomac counties, after- 
wards into Worcester and Somerset counties, Md. ; and then 
into Sussex county, Del. : Twyford, Polk, Ross, Bradley, 
Cannon, Nutter, and Layton, with others, appear to be Vir- 
ginia names. There was a ferry over the Rappahannock 
river, called Layton's Ferry. The first mjarriage in Virginia 
was in 1608, John Laydon, or Layton, to Anne Burras. 

The Whites had been raised in what was then called the 
Church of England, and attended a chapel at Chapel Branch, 
between where they lived and the present town of Denton. 
Judge White and his wife were innocent, pious people, accord- 
ing to the light they had, before they united with the Meth- 
odists. Mrs. White was in the habit of imparting religious 
instruction to her family, not neglecting the servants. The 
circumstances that connected Judge White and his lady with 
the Methodists, as we have been informed by one who was 
long a member of the family, were these: Dr. YNliite had 
been to hear them; Mrs. Judge White expressed a wish to 



268 



RISE OF METHODISM. 



[1777-SO. 



hear them also. The Judge objected to her going, and taking 
the children with her, and especially to their night meetings, 
and intimated that he did not wish fco furnish the means of 
conveyance; to which she replied, she could walk to the 
place. However, the next Sabbath he furnished her with a 
horse to go, and he went to his church. This being the first 
time she had heard them, she was convinced, notwithstanding 
all that had been said against them, that they were God's 
people ; and felt a desire to be in union with them. Both 
having returned home, while dining they inquired of each 
other what text had been expounded, and found that both 
ministers had used the same text, whatever difference there 
might have been in the discourses. Soon Judge White be- 
came a hearer also ; and the preachers, who had now begun 
to visit Dr. White, his near neighbor, were invited to his 
house, which became a place of comfortable sojourn for them. 
There was preaching, and other religious meetings, held at 
both Dr. White's and Judge White's, until they erected their 
chapel. Martin Rodda was the first preacher that came to 
Mr. White's. 

The following statements will further illustrate the spirit 
of the Methodists of that time. As there were but few fami- 
lies that had consecrated themselves to the service of the 
Lord, the few that had were in close communion. The two 
families of Judge White and Dr. White frequently united in 
family prayer, one family walking over to the other the dis- 
tance of a mile ; and this, not only of an evening, but some- 
times in the morning before day, male and female would quit 
their beds, and in inclement weather thus unite in family 
devotion. These family meetings were often attended with 
great power ; and when the sacrificing itinerant was present, 
who had to take an early breakfast, often before day, to meet 
his distant appointment, they were meetings of great interest 
and profit to the newly made Methodists, warm in their first 
love, and glowing with their pristine zeal. Where there was 
such diligence in serving the Lord, the Methodists must needs 
grow in grace, and many of them continued thus faithful 
unto death. 

In the course of this year (1778) there was an alarming 
drought — a day of fasting and prayer was kept by Mr. As- 
bury and his friends that the Lord might water the earth ; 
the same day a fine shower, which did not much more than 
cover the two adjacent farms of Messrs. White, fell. Shortly 
after the Lord sent a plentiful rain. This occurred about 
the same time that Mr. Garrettson was so illy treated by Mr. 



1777-30.] 



IN AMERICA. 



2G9 



Brown between Church Hill and Chestertown. The follow- 
ing year, when Mr. Garrettson was at Broad Creek in Sussex, 
in a time when the vegetable kingdom was drooping and 
withering for lack of rain, he was led to pray fervently 
before the people for the Lord to water the earth. By the 
time he had finished his discourse and dismissed the assem- 
bly, the heavens were black with clouds and abundance of 
rain fell. This greatly surprised and convinced the people — 
many of them were ready to conclude that he, like Elijah, 
could bring rain in answer to prayer. We are aware that 
Christians and infidels can give difi'erent interpretations to 
such occurrences. 

As to moral worth, Judge White had no superior in his 
day — his house and hands were always open to relieve the 
needy — he was the friend of the poor and oppressed ; and 
left no one in bondage whom he could make free. For many 
years he lived in the enjoyment of perfect love. Just be- 
fore he died he showed his son Samuel his books, and gave 
him directions concerning the brick house that he was build- 
ing as an addition to his old house. Then coming to his 
wife he said, I feel as I never felt before;" and gave direc- 
tions concerning his burial. He died in the spring of 1795, 
in his sixty-fifth year. When Mr. Asbury heard of his death, 
he says : " The news was an awful shock to me; I have met 
with nothing like it in the death of any friend on the con- 
tinent. I have lived days, weeks, and months in his house. 
He was among my very best friends." 

Mrs. Mary White, the wife of Judge Thqmas White, was 
also one of the excellent of the earth. She. like many other 
women of ardent piety, led him to the Methodists; and, 
when the light-horsemen came to arrest her husband, she 
held on to him. while they brandished their swords about her 
liead, telling them, she was not afraid of them, until he was 
forced away from her : nor did she rest until she found out 
the place of his concealment ; and visiting him, rested not 
until he was released, and given back to his family. On an- 
other sorrowful occasion, when a drafted company of soldiers 
came by her house, and halted, while the men were weeping, 
on account of leaving their parents, wives, and sisters ; and 
while wives and sisters were clinging to their husbands and 
brothers, telling by their gushing tears how deeply they felt 
as they were parting with them, fearing they should see them 
no more; Mrs. White kneeled down on the ground before 
them, and offered up fervent prayers, mingling lier tears with 
theirs, for their temporal and eternal salvation. And, when 



270 



RISE OF METTIOBISM 



[1777-80. 



tho Methodists were met for worship, if there were none 
present more suitable, she took up the cross, led the religious 
exercises, and met the class — and she would have gone fur- 
ther and preached, if Mr. Asbury had encouraged her. When 
that child of nature and of grace, the Rev. Benjamin Abbott, 
was at Mr. White's in October, 1782 ; when about to start 
for quarterly meeting at Barratt's Chapel, he says : Sister 
White came to me as I sat on my horse, and took hold of 
my hand, exhorting me for some tim.e. I felt very happy 
under her wholesome admonitions." The Rev. Thomas Ware 
says: "She was a mother in Israel in very deed." When 
her husband informed her that his end was nigh, she spent 
the last night in supplication for him, and with him exulted 
in victory, as he entered into the joy of his Lord. She, like 
her husband, professed and exemplified perfect love. They 
were lovely in life, and by death they were not long divided : 
she soon followed him to the ''better country." Near-by the 
old homestead, the bricks that arched their graves, now sunk 
into the earth, mark the spot where their heaven-watched 
dust reposes, till at the behest of Omnipotence they shall 
again appear in the bloom and beauty of immortality. 

The children of Judge White, four in number, one son, 
and three daughters, generally embraced Methodism, follow- 
ing the example of their pious parents. One of them mar- 
ried Daniel Polk, Esq., of North West Fork, whose daughter 
was married to Dr. James Clayton, of Bohemia Manor, 
father of Mr. J. L. Clayton, of Back Creek, who is the great- 
grandson of JuQge White. Another of Mr. White's daugh- 
ters married Dr. Cook, and lived a little below Smyrna. Dr. 
Cook married for a second wife the widow of Gov, Rogers, 
of Milford, Del. The youngest daughter, Anna White, never 
married ; she ended her days in Smyrna about 1830. The 
son, Samuel White, studied law, and settled in Wilmington, 
Del., where he died in 1809. His tombstone is to be seen 
at the end of the Swedes' Church, in Wilmington. 

In 1848, after considerable inquiry, and travelling a com- 
paratively private road, much overhung with limbs of trees 
for about two miles, we came to Judge White's old home- 
stead. We found a Methodist family living on the farm, 
who assured us that was " the very place where Judge White 
had lived," and made us welcome. The good woman pro- 
posed to send for Leanna, a colored woman who lived nea.r 
by, who had been a servant of Judge White, who was then 
in her eighty-eighth year. Soon the little African woman, 
led by a girl—for she was almost blind — -came. The after- 



1780.] 



IN AMERICA. 



271 



noon was spent in catechising : we asking questions at the 
top of our voice, for she was much deaf as well as blind, 
while she answered them. We were well satisfied that her 
memory was good, especially as to the remarkable events 
that had transpired seventy years before, when she was about 
eighteen years old. She could point to the spot where the 
house stood where the preachers were secreted, though the 
house, as well as the wood that stood between it and the 
dwelling-house, has long since disappeared. She distinctly 
remembered all the old preachers that visited her old master, 
and could describe them, beginning with Mr. Rodda, whom 
she represented as a red man, or man of florid complexion, 
to Mr. Jessup, with the wart or wen on his nose. Many of 
the particulars inserted in this article we obtained from her. 
She lived in a little home given to her by one of Judge 
White's daughters, and was much respected by the white 
people, who were ever ready to assist her. She has since 
died, at the age of ninety or ninety-one years. 

The old hip-roofed two-story house in which Judge White 
lived is still standing, and has much of the original material in 
it after the lapse of a hundred years. The floors on which 
the beds were spread to accommodate the Methodists when 
attending quarterly meetings, and the preachers when assem- 
bled for Conference — on which they read their Bibles on their 
knees, and offered up their fervent and faithful prayers, are 
still there. While sitting in this house which sheltered the 
first race of Methodist preachers, we felt as if it was rela- 
tively holy, having been sanctified by the presence and 
prayers of Asbury, Shadford, Watters, Ruff, Cooper, Hart- 
ley, Garrettson, Pedicord, Gill, Tunnell, Major, Ivy, Willis, 
Cox, Alfree, Dudley, Hagerty, Reed, Foster, Mair, Boyer, 
Abbott, Everett, Thomas, Hickson, Haskins, Ellis, Curtis, 
Spry, Phoebus, Green, Lee, Ware, Coke, and Whatcoat ; to 
which many other names might be added. 

When we lay down on the bed to pass the night away, 
we were less inclined to sleep than to call up the scenes 
that had transpired seventy years before. " My soul was 
full of other times.'* Did I hear the hoofs of war-horses, or 
did I see the cavaliers forcibly arrest the good man of the 
house despite the tears and entreaties of his wife ? Was that 
the gentle rap of Asbury just come from his house of con- 
cealment, under the pall of night, to assemble the family 
for prayer and religious instruction ? Are those the sobs of 
the forlorn females parting with husbands and brothers going 
to fight the battles of their country ? Is that the melting 



272 



RISE OF METIIODTSM 



[1780. 



prayer offered up by the good woman of the house ? Are 
those groans from the servants of God, wrestling on their 
knees for the fulness of the Spirit ? I almost fancied that I 
saw their shades moving about the room, and was ready to 
inquire, Will some happy spirit that has gone to Fly with 
his fathers on clouds/' speak to me in a dream to-night ? 



CHAPTER XLII. 

Mr. Richard Bassett, of Dover, Delaware, had his first 
interview with Mr. Asbury, it appears, in 1778, at Mr. Tho- 
mas White's. He was going to Maryland on professional 
business, and called to pass a night with Judge White. As 
the family was passing through the house, and opening and 
shutting the doors, he observed one or more persons who 
seemed to be occupying a private room. Inquiring of Mrs. 
White w^ho they were, dressed in sable garments, keeping 
themselves so retiredly, she replied: ''0, they are some of 
the best men in the world — they are Methodist preachers." 
Having heard of them before, he seemed to be alarmed at 
his close proximity to them, and observed: "Then I cannot 
stay here to-night." Mrs. White replied: "0, yes; you 
must stay — they will not hurt you." Supper being readj^, 
they all sat down at the table. Mr. Asbury had considerable 
conversation with Mr. Bassett, by which he was convinced 
that Methodist preachers were not so ignorant, or unsociable, 
as to make them outcasts from civil society. On taking 
leave, he invited Mr. Asbury, more from custom than desire, 
to call on him in case he visited Dover. When Mr. Bassett 
returned home, and informed his wife that he had been in 
company with Methodist preachers, and had invited one of 
them to his house, she was greatly troubled ; but was quieted 
when he told her: "It is not likely that he will come." 
Sometime in 1779, Mr. Bassett looked out of his window, 
and saw Mr. Asbury making for his door. Wishing to have 
company to help on the conversation, Mr. Bassett stepped 
out and invited Doctor M'Gaw, Governor Rodney, and some 
others to tea. They sat down to the table, and became so 
deeply interested in conversation, that they continued it 
until a late hour. This, w^as the beginning of a friendship 
which lasted thirty-six years. 



1778-80.] 



IN AMERICA. 



278 



Soon after Mr. Thomas White united with the Methodists, 
he had occasion to go to Dover on business, and stayed all 
night with Mr. Bassett. Mr. White, like most others wlio 
countenanced the Methodists at that day, was marked as a 
Tory. Some of the rabble went in search of him, declaring 
their intention to inflict summary punishment upon him in 
case they found him. They came to Mr. Bassett's door, 
who was at that time captain of a militia company. Mr. 
Bassett took his stand in his entry, with his sword and 
pistols ; and when the mob inquired if Thomas White was 
there, and asked that he might be given to them to be pun- 
ished as an enemy of his country, Mr. Bassett told them that 
Mr. White was in his house — that he w^as no more of a Tory 
than any one of them ; and if they got him into their hands, 
they would have to walk over his dead body. Well knowing 
the standing and influence of Mr. Bassett with the commu- 
nity, the raging rabble retired without their victim ; and 
Judge White was saved through the chivalry of his friend. 

Mr. Bassett had married Miss Ann Ennalls of Dorchester 
county, Md., sister of Mr. Henry Ennalls, and niece of 
Judge Ennalls, of the same county. 

Under date of February, 1780, Mr. Asbury says: ''Went 
home with lawyer Bassett, a very conversant and afi*ection- 
ate man, who, from his own acknowledgments, appears to be 
sick of sin. His wife is under great distress—a gloom of 
dejection sits upon her soul ; she prays much, and the enemy 
takes advantage of her low state. Shortly afterward she 
obtained the comfort she was seeking; and it was not long 
before Mr. Bassett submitted to the reign of Christ. The 
following is, in substance, his own account of his conversion 
to God. At the time of the conversion of his wife and her 
sisters, as he was moving in a fashionable circle, he was 
somewhat perplexed in his mind, on account of the noisy 
Methodists. In this state he resolved that as soon as he got 
through with a cause that he had to manao-e in the court at 
Lewistown, to sell his property^ and move to some distant 
part of the country to get clear of them. One night while 
he was at Lewistown, he dreamed that two devils in black 
came to his bedside to take him away. He began to tremble 
and pray. The devils vanished, and two beautiful angels, 
clad in white, stood by his bedside. Casting his eyes towards 
the corner of the room, he saw an aged, grave-looking man, 
sitting in an armed chair, frowning upon him. A beautiful 
child advanced to the aged man, who continued to frown, and 
fondled arouAd him. On this his sins were brouo^ht to his 



274 



RISE OF METHODISM 



[1780 



recollection. It appeared to him that the aged man repre- 
sented the Father, justly displeased with his sins. That the 
little child fondling, represented Christ in intercession. The 
angels might represent the Holy Spirit, directing the minis- 
ters of the gospel, or his sisters, who w^ere presenting him 
in prayer. He awoke, in raptures, and dedicated himself to 
God. Mrs. Bassett, who had been earnestly praying for 
him, dreamed the same night that God had taken her hus- 
band into his favor. When he came home, he joyfully 
related what the Lord had done for him. She replied : " I 
knew it; for the blessed Lord made it known to me,'' 

Mrs. Bassett did not live many years ; but while she lived 
she was a bright example of holiness, and left the world 
praising God. Mr. Bassett's second wife, it appears, was 
a Garnet, a Talbot county lady; and an ardent Christian. 
Wesley Chapel, in Dover, was erected in 1784, principally 
by Mr. Bassett's means, at which time he had not joined the 
Methodists ; he was united to them soon after the organiza- 
tion of the Church. It was the expectation of Mr. Asbury 
that the Lord would make a preacher of him ; and often did 
he preach many things to the people in his exhortations. 
He has been heard in St. George's. Mr. John Wilmer, son 
of Lambert Wilmer, one of the original Methodists of Phila- 
delphia, remembers to have seen Mr. Bassett in St. George's, 
and heard him sing: he says "he was an excellent singer." 

In an exhortation in the old log Bethesda Chapel, on the 
Manor, where his family worshipped, in meeting the skeptic's 
position of doubting and disbelieving whatever he cannot 
test by his senses, he wished to know " How a man could 
believe, by this rule, that he had a back, as he could not see 
it, unless he had a neck like a crane or a goose." Quaint 
as this language was, it was better suited to the populace 
than if it had smacked more of metaphysics. Estimating 
him according to his standing, influence, and usefulness in 
the community, we may present him, as important a member 
as has belonged to the Methodist Episcopal Church. 

About the year 1795, he was settled on his large estate 
on Bohemia Manor. As he was both wealthy and liberal, 
his house was a principal resort for Methodist preachers ; it 
was to them, on the Peninsula, what Mr. Gough's was on 
the Western Shore of Maryland ; he was seldom without 
some one of them, and often had a number of them together. 
When the Rev. Joseph Jewel became supernumerary, he 
lived with him as the steward of his house. 

When camp-meetings were adopted by U9, no longer 



1780.] 



IN AMERICA. 



275 



annoyed by the noise of the Methodists, he was pleased to 
pi^ch his tent near the tents of the darkies, and called their 
music his harp. He had a tent at the first camp-meeting 
held on the Peninsula, in 1805, at Farson's Hill, near 
Smyrna ; and when Mrs. Bassett was shouting, full of the 
love of God, as she often was, she would as soon embrace a 
pious dusky daughter of Africa, in her rejoicing, as a white 
sister. Methodism had not, as yet, put on brocade slippers 
and gold spectacles. 

While Mr. Bassett lived on the Manor, he had two cam.p- 
meetings in a beautiful grove on his land, a mile north of his 
mansion at Bohemia Ferry. The first was held in 1808, 
and was followed by a great revival and reformation. The 
second was held in 1809. Among others that attended this 
meeting, was the Rev. Freeborn Garrettson. Some account 
of it is found on page 224 of his Life. 

After these camp-meetings, the Manor became famous for 
Methodism ; in almost every family, Methodists were found. 
Wherever Mr. Bassett's influence extended, he did not suffer 
a drop of distilled liquor to be used. His house and table 
were very plain; while he was doing all in his power for the 
cause of God. After this meeting, Mr. Garrettson, who had 
known Mr. Bassett for thirty years, saw him no more in this 
world. 

Near the camp-ground was a spring of excellent water, 
under which was a bed of marl. Many who came to these 
meetings, took their meals at this spring, and drank of its 
water. Of late years, in taking out the marl, many cups, 
knives, and forks have been found that were lost by the 
people an age before. In 1848, the grove in which the 
camp-meetings were held, fell before the woodman's axe ; and 
the beautiful oaks, which, had they had tongues, could have 
told a pleasing tale of the triumph of truth — of the joy of 
newborn souls, and the rejoicing of saints with ''joy un- 
speakable, and full of glory," have for ever disappeared. At 
that time, Methodists would go to camp-meetings a great 
distance ; Messrs. Levis and Pancoast, from near Darby, 
Pa., took a tent to one of these meetings on the Manor. 

In 1787, Mr. Bassett was a member of the Convention 
which formed the Constitution of the United States of 
America. Soon after, he was a member of Congress ; also, 
governor of Delaware state. 

In the latter end of his life, Mr. Bassett was Judge of the 
United States District Court for Delaware. At this time, it 
seems, he had three furnished houses ; his old home in 



276 



RISE OF METHODISM 



[1780. 



Dover, his principal one on the Manor, and one in Wilming- 
ton. In person, he was a heavy-built man ; and the last 
year of his life he was a paralytic. Mr. Asbury notices 
him, for the last time, in 1815. He says, My long-loved 
friend. Judge Bassett, some time past a paralytic, is lately 
stricken on the other side, and suffers much, in his helpless 
state." As it is the tendency of this disease to affect the 
mind, he gave some evidence that his intellect had suffered, 
by entertaining certain notions, inculcated by a Sister Cain, 
that was much at his house, concerning the speedy com- 
mencement of the millennium, and the consequent exemption 
of Christians from death. The last time he spoke in love- 
feast, in Wilmington, he told his brethren that he never 
expected to die. Such language, so far from showing the 
least obliquity of heart or life, only evinced that the wish 
had been father to the thought. As nearly as we can ascer- 
tain, he died in the latter end of 1815. His funeral was 
attended by a large concourse of people, at his mansion on 
the Manor ; a number of ministers were present, among 
whom was the Rev. Henry Beam, presiding elder of the dis- 
trict, w^ho took part in the exercises ; the sermon was 
preached by the Rev. Ezekiel Cooper. In a locust-grove 
that overlooks the Bohemia river, where the wild brier in 
tangled luxuriance grows, in a vault that he had prepared, 
his remains were deposited ; all that we ever saw of this 
once strong man, was in this vault, after decomposition had 
operated for an age. 

In this vault, also, rest the remains of his son-in-law, in 
a leaden coffin ; and other members of the family. 

Mr. Bassett raised but one child. She was a Methodist. 
The Hon. James Bayard, an eminent lawyer and statesman, 
who was associated with Messrs. Gallatin, Russell, Adams, 
and Clay, in negotiating the Treaty of Ghent in 1814, 
married her. He died soon after his return from Europe. 
Mr. Bayard studied law under Mr. Bassett. They fre- 
quently debated experimental Christianity, as Mr. Bayard 
regarded all religious excitement as enthusiasm and fana- 
ticism. When they met, it was Greek meeting Greek, and 
diamond cutting diamond. Sometimes Mr. Bassett would 
cut him short by saying, All you know, I taught you 
and would be answered, You taught me all you knew, and 
all I know beside, I taught myself." Soon after Mr. Bassett's 
death, his old mansion burned down ; For, the fashion of 
this world passeth away." A bowing wall and a few syca- 
mores mark the spot where it stood. 



1780.] 



IN AMEIlICxi. 



277 



About the time of his death, several of the heads of the 
Methodist congregation were taken away: — In 1814 Bishop 
Coke, in 1815 Governor Van Courtland, of New York, as 
well as Governor Bassett, of Delaware; in 1816 Mr. Shad- 
ford, Bishop Asbury, and the Rev. Jesse Lee. 

When Mr. Bassett's house was consumed, many old and 
valuable paintings perished. One of its large halls was 
lined with them. Many of them had belonged to Augustine 
Herman, the founder of Bohemia Manor. His likeness, and 
that of his lady, perished; also, the painting representing 
his flight from the Dutch in New York, by means of his 
famous war charger. There are people still living, who saw 
these paintings, again and again, before they were destroyed. 
There were others, representing scenes illustrating events 
connected with the settlement of America. 

Bohemia Manor is bounded by Bohemia and Elk rivers, 
Back Creek, and the Delaware state line. It takes its name 
from a Bohemian, whose name was Augustine Herman, who 
obtained a grant of 18,000 acres of land in Cecil county, Md., 
which he called Bohemia Manor. It is said, that the Dutch 
had him a prisoner of war, at one time, under sentence of 
death, in New York. A short time before he was to be 
executed, he feigned himself to be deranged in mind, and 
requested that his horse should be brought to him in the 
prison. The horse was brought, finely caparisoned. Herman 
mounted him, and seemed to be performing military exer- 
cises, when, on the first opportunity, he bolted through one 
of the large windows, that was some fifteen feet above 
ground, leaped down, swam the North river, run his horse 
through Jersey, and alighted on the bank of the Delaware, 
opposite New Castle, and thus made his escape from death 
and the Dutch. This daring feat, tradition says, he had 
transferred to canvas — himself represented as standing by 
the side of his charger, from whose nostrils the blood was 
flowing. It is said that a copy of this painting still exists. 
He never sufi'ered this horse to be used afterwards, and 
when he died, had him buried, and honored his grave with 
a tomb-stone. 

Herman first settled in the town of New Castle. Here, he 
buried this horse, and here, this stone, if it exists, should 
be. He settled on Bohemia Manor prior to 1664. Herman 
was the great man of the region ; he had his deer-park — 
the walls of it are still standing ; he rode in his coach, driven 
by liveried servants ; his mansion commanded a fine view 
24 



278 



RISE OF METHODISM 



[1780. 



of the Bohemia river to the Chesapeake Bay. His tomb- 
stone has this inscription : — 

AUGUSTINE HERMAN, BOHEMIAN. 

THE FIRST FOUNDER AND 
SEATER OF BOHEMIA MANOR. 
ANNO 1669. 

As a relic of olden times, in the history of Europeans in 
this country, there is a house on this Manor that has been 
standing one hundred and sixty years, or more ; the bricks, 
sash, and all the original materials in it, were made in 
England, and brought to Cecil county, Md. 

The Inzer, or Enzer, family was Herman's heir to Bohemia 
Manor. In this family, the title of First Lord of the 
Manor" existed, until the Revolution abolished all titles of 
nobility. In one version of Asbury's Journal he says, he 
preached to the First Lord of the Manor on Bohemia, about 
the year 1772 or 1773. This Inzer family had become 
idiotic, probably by intermarrying. They are still remem- 
bered by some who are living. The last Lord of the Manor 
was happy enough when surrounded by his dogs- — clothes, 
or no clothes — for he was often seen almost entirely de- 
nuded. The Bouchell, or Sluyter family, one or the other, 
by marrying into the Inzer family, inherited a part of the 
Manor; so, also, the Oldham family. A Mr. Lawson, 
a lawyer, married a Miss Inzer, who made over to him her 
real estate in the Manor. Though she was regarded as an 
idiot, he so trained and taught her, that she answered such 
questions before the proper persons, making the conveyance, 
as made them say she was not only rational, but very 
rational ; thus, Mr. Lawson became her heir. She had no 
child ; but Mr. Lawson acknowledged Richard Bassett, and 
gave him his education, and his own profession, that of the law ; 
and Mr. Bassett became heir to Mr. Lawson's six thousand 
acres of Bohemia Manor, which embraced the fairest and 
best portion of the Manor. As we have already said, Mr. 
Bayard married the only child — a daughter of Governor 
Bassett. His estate was inherited by his children ; and his 
son, the Honorable Richard Bayard, still has much of this 
Manor land, which was once the estate of Mr. Bassett, once 
the estate oiF Lawson, of Inzer, and originally of Augustine 
Herman. 



1780.] 



IN AMERICA, 



279 



CHAPTER XLIIL 

At tlie end of this Conference year, Mr. Asbury and several 
other preachers, such as Messrs. Garrettson, Cromwell, and 
John Cooper, held quarterly meetings at the Sound : this 
seems to have been the first quarterly meeting held at that 
place; and as the Baptists persuaded the people not to hear 
the Methodists preach, and to be dipped — thus influencing 
the weaker ones, Mr. Joseph Wyatt was left to take care of 
the cause of Methodism in this place, while the preachers 
went to Conference. On their way to Conference they held 
another quarterly meeting at Forest or Thomas's Chapel, 
assisted by Dr. M'Gaw and Mr. Neal. 

The Methodist preachers had not had as much success 
this year as the previous one. The greatest prosperity had 
been on the Peninsula, in Delaware and Maryland. As the 
South had become the seat of w^ar, there was a decrease of 
Methodists in this quarter — the w^hole number returned was 
8504 ; of this number less than 400 were found north of Mason 
and Dixon's line, and about 8000 south of it. Nineteen- 
twentieths of them were south of the above line. 

The preachers on the Northern stations met in April, 1780, 
in Baltimore, to hold Conference, — Mr. Asbury presiding. 
They reviewed, revised, and extended the polity of Method- 
ism. They agreed to change circuits at the end of six months. 
Besides this, there were twenty-six questions considered and 
affirmed. The seventh question made it the duty of all the 
assistants to see that all our meeting-houses were regularly 
settled by deed and trustees. The eleventh question affirmed 
that all our preachers ought consci'entiously to rise at four 
or five, and that it was a shame for a preacher to be in bed 
till six o'clock in the morning. The fourteenth question 
provided for the needy wives of the preachers that they 
should receive as much per quarter as their husbands. The 
fifteenth made it the duty of the preachers to have religious 
conversation with every member of the family where they 
lodged (if time permitted), at the time of family prayer. 
This rule was productive of much good. The eighteenth 
recommended the quarterly meetings, that had, hitherto, been 
generally held on Mondays and Tuesdays, to be held on 
Saturdays and Sundays, w^hen convenient to do so. Question 
twenty-three disapproved of distilling grain into liquor, and 



280 



RISE OF METHODISM 



[1780. 



provided for disowning the Methodists that continued the 
practice. The twenty-fifth provided for meeting the colored 
people, and not suffering them to meet by themselves, or to 
stay late at night. Question twenty-six laid down the terms 
of union with the Virginia brethren, who were administering 
the ordinances, — namely, for them to suspend them for one 
year, and all meet together in Baltimore for Conference. 
The other questions being of less general interest, are not 
quoted. 

The preachers who sanctioned the arrangement at the 
Fluvanna Conference to have the ordinances of Christianity 
administered among the Methodists, were Ishara Tatum, 
Charles Hopkins, Nelson Reed, Reuben Ellis, Philip Gatch, 
Thomas Morris, James Morris, James Foster, John Major, 
Andrew Yeargan, Henry Willis, Francis Poythress, John 
Sigman, Leroy Cole, Carter Cole, James O'Kelly, William 
Moore, and Samuel Rowe. 

From the Conference held in Baltimore in 1780, Messrs. 
Asbury, Watters, and Garrettson went to the Conference at 
Manakintown, in Virginia ; where, after much conversation, 
weeping and praying, a union was effected between the 
preachers in the South, who had adopted the ordinances, and 
those in the North who opposed this measure ; and the Meth- 
odists were one body again. These two Conferences were 
considered as one in respect to the work, and the interest of 
the cause in general. 

Three new circuits appear in the Minutes this year : one 
in North Carolina called Yadkin ; and two on the Peninsula, — 
one of which was Sussex, in Delaware, the other Dorchester, 
in Maryland. There were twenty circuits on which forty- 
two preachers were stationed, exclusive of Mr. Asbury, who 
was to travel through the work generally. His first visit to 
Virginia was in 1775 ; and, after an absence of four years, 
he visited it again. In this interim a number of plain chapels 
had been erected, such as Mabry's, Merritt's, Easlin's, Wat- 
son's, White's, Stony Hill, Rose Creek, Mumpin's, and 
Adams's, in Fairfax county. At Mabry's Chapel, he observes, 
''I never heard such singing in my life. A woman sat by 
the desk and cried Glory and praise, I drink of the water 
of life freely." At this place there was a revival. 

From Virginia, Mr. Asbury paid his first visit to North 
Carolina. Methodism had been spreading in this state for 
seven years. At this time there were four circuits in it ; 
and he travelled through three of them. He found the 
country much better than he expected to find it ; and the 



1780.] 



IN AMERICA. 



281 



people were living more comfortably than he supposed they 
lived, from information previously given him. (Though we, 
at this time, would think both country and living poor 
enough.) The Methodists had erected several humble places 
of worship — such as Nutbush, Cypress, Taylor's, Pope's, 
Neuse, Henley's, and Lee's, in Caswell county. The one at 
Nutbush Creek, was twenty by twenty-five feet, built of 
logs — a humble temple this ! and yet, no doubt, God w^as 
acceptably worshipped in it. Which of these chapels was 
first built, w^e are unable to say. 

Mr. Asbury spent about six months in travelling and 
preaching in Virginia and in North Carolina, endeavoring to 
reconcile the preachers and people to be content to do with- 
out the ordinances administered by Methodist preachers, 
until they could hear from Mr. Wesley. As he was going 
down James river tow^ard Norfolk, hearing that the British 
were there, he set his face towards the North, and came by 
Alexandria to Baltimore and the Peninsula, From 1777 to 
1780, Mr. Asbury w^as between two fires ; the American 
Whigs suspected him for being a friend to King George, 
while Messrs. Rankin and Rodda had im.pressed the British 
commanders that he was sufficiently friendly to the cause of 
Americans. Hence, he was more careful to shun the British, 
than to keep out of the way of the American army. 

While he thus travelled through the leno-th and breadth 
of Methodism, he had to depend much on individual bounty. 
Before he set off on this tour to the South, Mr. Gough and 
Mr. Chamier, of Baltimore, had given him three or four 
guineas, which defrayed the expenses of his journey ; and, 
as his dress began to be ragged, the kind family of Captain 
Smith, near Petersburg, presented him with a piece of Vir- 
ginia cloth, out of w^hich a suit of new^ clothes was made for 
him. In this way the general superintendent of Methodism 
was provided for at that day. 

While Mr. Asbury was in Virginia this year, he observed, 
''If I had Harry to go with me and meet the colored people, 
it would be attended w^ith a blessing." This is the first 
time that we meet with the name of this individual, who, as 
w^e suppose, was the same Harry Hosier, w^ho was so well 
known among the Methodists for about thirty years after 
this. We are ignorant of Harry's history previous to this 
date. In 1782, Mr. Asbury wished him to accompany him 
on his visit to the South ; but Harry seemed unwilling to go. 
It was feared that his speaking so much to w^hite people in 
Philadelphia had been injurious to him : and that the much 



282 



RISE OF METHODISM 



[1780. 



flattery which was offered to him, might in the end be ruinous 
to him. He was small, very black, keen-eyed, possessing 
great volubility of tongue ; and, although so illiterate that 
he could not read, was one of the most popular preachers of 
that age. We have been informed that Dr. Rush, having 
heard him, pronounced him, taking into the . account his 
illiteracy, the greatest orator in America. Mr. Asbury, with 
whom Harry travelled a good deal, said, the way to have a 
very large congregation, was to give out that Harry was to 
preach ; as more would come together to hear him, than 
himself. It has been said that on one occasion, in Wilming- 
ton, Del., where Methodism was long unpopular, a number 
of the citizens, who did not ordinarily attend Methodist 
preaching, came together to hear Bishop Asbury. Old 
Asbury was, at that time, so full that they could not get in. 
They stood outside to hear the bishop, as they supposed, but 
in reality they heard Harry. Before they left the place, 
they complimented the speaker by saying : " If all Meth- 
odist preachers could preach like the bishop, we should like 
to be constant hearers." Some one present replied, " That 
was not the bishop, but the bishop's servant that you heard." 
This only raised the bishop higher in their estimation ; as 
their conclusion was, " if such be the servant, what must the 
master be ?" The truth was, that Harry was a more popu- 
lar speaker than Mr. Asbury, or almost any one else in his 
day. When Dr. Coke came to Barratt's Chapel, Mr. Asbury 
provided him a carriage and horses, and Harry to drive and 
pilot him round the Peninsula. By the time they reached 
John Purnell's, in Worcester county, the doctor observed, 
"I am pleased with Harry's preaching." Harry also tra- 
velled with Messrs. Garrettson and Whatcoat ; and we cannot 
say how many more of the early preachers. At that day, 
Harry was closely identified with Methodism. 

After he had moved on a tide of popularity for a number 
of years, he fell by wine, one of the strong enemies of both 
ministers and people. And now, alas ! this popular preacher 
was a drunken rag-picker in the streets of Philadelphia. But 
we will not leave him here. One evening Harry started 
down the Neck, below Southwark, determined to remain 
there until his backslidings were healed. Under a tree he 
wrestled with God in prayer. Sometime that night God 
restored to him the joys of his salvation. From this time 
Harry continued faithful ; though he could not stand before 
the people with that pleasing confidence, as a public speaker, 
that he had before his fall. About the year 1810 Harry 



1780.] 



IN AMERICA. 



283 



finished his course; and, it is believed, made a good end. 
An unusually large number of people, both white and colored, 
followed his body to its last resting-place, in a free burying- 
ground in Kensington. 

After Mr. Watters had visited the Virginia Conference, 
in 1780, he returned, for the fourth time, to Frederick 
Circuit for six months — then for a few weeks in Fairfax 
Circuit. In the latter end of the year he went with John 
Tunnell to form Calvert Circuit in Maryland. From the 
Conference of 1781 he went again into Baltimore Circuit. 
In the latter end of this year he came to Philadelphia to 
have a Biography of \Yilliam Adams printed, and went into 
New Jersey, as far as New Mills, and found all the Method- 
ists alive that he left seven years before ; and only one had 
left the society — during which time their number had more 
than doubled. He spent the year 1782 in Fluvanna and 
Hanover Circuits. In 1783 he went to Calvert Circuit; and 
in the latter end of the year located and settled twelve miles 
from Alexandria, in Fairfax county, Ya. In 1786 he was 
appointed to Berkley Circuit; but after six months stopped 
again. In 1786 his wife's mother, Mrs. Ann Adams, died. 
She was among the first in Fairfax county that was brought 
to the Lord by the preaching of the Methodists in 1773: 
she had shown herself to be a mother in Israel. In 1801 he 
re-entered the itinerancy and was stationed in Alexandria. 
In 1802 he was in Georgetown. In 1803 he lost his mother, 
in her ninety-first year. In 1803 and in 180J: he was sta- 
tioned again' in Alexandria ; and in 1805 at Georgetown, 
D. C. In 1806 he located finally. He was alive in 1813, 
at which time he was sixty-two years old. We are not in 
possession of the time of his death ; but as he had lived well, 
we have no doubt but that he died well. Such is the 
account of the first native American itinerant Methodist 
preacher. Mr. Gatch says : — 

A captain came from the army to visit a brother living 
in the neighborhood, who was a Methodist and a captain 
also. While at his brother's he became concerned for the 
salvation of his soul. He came to my house when I was 
about leaving home to fill a round of appointments. I pre- 
vailed on him to accompany me, and on our tour he got 
religion. Immediately he took his knife from his pocket, 
cut the ruffles from his bosom, and had his hair — which, 
according to the custom of the time, was long — cut ofi*. After 
preaching at a quarterly meeting on our route, I felt so 
exhausted that I thought I could have no further enjoyment 



284 



RISE OF METHODISM 



[1780. 



of the meeting ; but God frequently makes his power mani- 
fest in our weakness. In love-feast the captain's servant 
became graciously wrought upon. My eye affected my heart. 
Faith comes by seeing as well as by hearing. The Spirit 
of the Lord came upon me. In a short time the house 
appeared to be filled with his presence, and the -work became 
general. Some were converted. I never had so great a 
blessing before in a public congregation. A preacher present 
sought to stay the exercises, but could not. He called it 
my wildfire, but it was the Lord who was carrying on the 
baptism of the Holy Ghost and of fire. The flame was 
sweet — one like unto the Son of God was with us. 

During the summer I took a tour into Hanover Circuit. 
I was at George Arnold's, in company with another preacher, 
and we took a walk into the cornfield. The corn was in 
beautiful silk. We separated for the purpose of secret 
prayer. Here the Lord visited me in an uncommon manner. 
His gracious Spirit so operated on my body, soul, and spirit, 
that it was visible to the preacher who was with me. After 
waiting some time on me, he started to the house, but the 
cases of Enoch and Elijah came to his mind, and he turned 
back to see what would become of me. I felt in a measure 
like I was in heaven, and some that I knew were with me. 

" When I heard of the death of Bishop Asbury, that took 
place at George Arnold's, it brought fresh to my recollection 
what I had enjoyed at the same place, and 1 felt assured 
that he had gone to rest. I was much blessed in this journey, 
and returned home in safety. My wife's heart was in the 
work when I left home to serve the Church ; we parted in 
peace, and when I returned we met in love. I once started 
to be absent some time from home, and finding that I had 
forgotten a book I intended to take with me, I returned, and 
my wife met me with her arm bleeding, where it had been 
pierced by the spindle of a big wheel which had fallen 
against her. She was so injured that I thought it would be 
imprudent for me to leave home ; but she insisted that I 
should go on and fill my appointments. After I left her the 
thought struck me that an enemy had done this, but he was 
foiled in his purpose. 

" A great revival took place in Powhattan county, Va. 
It commenced with the children of Methodist parents, and 
extended into Baptist families. It spread generally over 
the state of Virginia, and into Carolina. Six young men, 
the fruits of this revival in our neighborhood, became preach- 



285 



1780 ] 



IN AMERICA. 



ers ; five of them, namely, D. Asbury, Chastain, Pope, 
Maxey, and Locket, became travelling preachers." — " Sketch 
of Rev. Philip Gatch," pp. 86 to 89. 



CHAPTER XLIV. 

During this year Methodism was gaining strength in 
Pennsylvania. In 1780 Mr. George Mair received Mr. Isaac 
Anderson and his companion, Mrs. Mary Lane Anderson, 
into the Methodist society, and there was preaching in their 
house, and sometimes in their school-house. A society was 
raised up which at one time numbered forty members; but 
as no chapel was built in this neighborhood, in the change 
of times this society, which was near the Valley Forge, was 
dissolved. Mrs. Mary L. Anderson sojourned with the 
Methodists, as a very consistent Christian, for sixty-seven 
years, and died at the house of her son. Joseph Everett 
Anderson, in her eighty-fifth year. Her grandson, the Rev. 
James Rush Anderson, M. D., is a member of the Philadel- 
phia Conference. Her descendants have generally cleaved 
to the Methodists. 

The Rev. Benjamin Abbott never m.ade but one preaching 
tour through Pennsylvania ; and we place it in the latter end 
of the year 1780. At the sixth appointment, which he filled 
while going round the Philadelphia Circuit, as it was then 
called, he related to his conpcreo-ation that he had labored in 
God's vineyard seven years up to that time ; as he was con- 
verted in 1772, and began to preach in 1773, seven years 
brings us up to the above date of 1780. Mr. Asbury first 
saw Mr. Abbott in February, 1781, at which time he related 
what had been done, just before, over the Delaware river, 
in Pennsylvania, namely, more than twenty renewed in love, 
beside a number converted. We shall endeavor to fix the 
localities of the several preaching places that he was at, as 
it will show what ground the Methodists then occupied be- 
tween the Delaware and Susquehanna rivers. The reader 
may find this tour described in Abbott's Life, pp. 90-113. 

His first appointment was at New Castle, in a tavern kept 
. by Robert Furness ; his congregation consisted of " a pack 
of ruffians" met to mob him. One stood with a bottle of 
rum in his hand, swearing that he would throw it at his 



286 



RISE OF METHODISM 



[1780 



head ; but Mr. F. stood in the door and prevented him. Mr. 
Abbott did not prophesy smooth things to them that night. 

His second appointment was at J. Stedham's, in Wilming- 
ton, where he preached to a small attentive congregation. 
Some of them were very happy. A woman lay under the 
power for three hours, and said God had given her a clean 
heart. She continued to cry, " 0, daddy Abbott, how can 
I live ! 0 that I could go to Jesus !" She continued all 
night in prayer. 

Thirdly, at J. H's. His congregation here were chiefly 
Baptists ; hence we place it in the bounds of the Iron Hill 
Baptist congregation, not far from the Christiana village. 
He was warmly attacked by several of his hearers, because 
he preached universal redemption, the possibility of falling 
from grace, and salvation from sin in this life. " There 
were two or three sheep at this meeting, but they were afraid 
to hold up their heads," much more to say Amen. 

His fourth appointment was at Brother J. Hersey's, we 
suppose. Here the congregation was large, and the meeting 
was powerful : some crying aloud for mercy. After sermon, 
a dear old lady said to him, " This is the gospel trump, I 
heard it sounded by Mr. Whitefield twenty-five years ago." 
At his next appointment he preached to ten hard-hearted 
sinners to little effect. 

As his sixth appointment was in a Presbyterian settle- 
ment, we fix it in the old White Clay Creek Presbyterian 
congregation, near Newark, Del. Stopping to inquire the 
way a man offered to go with him, telling him there is to be 
a Methodist preacher there, and our preacher is to be there 
to trap him in his discourse. They w^ere joined by the 
constable of the place, who swore bitterly that the Methodist 
preacher (not thinking that he was riding by his side) 
should go to jail that day. There was a large congregation. 
The man of the house requested him to preach in favor of 
the war, as it was in a Presbyterian neighborhood. He 
replied that he would preach as God directed him. He 
began, having the constable just before him ; who, as soon 
as he saw that the preacher had heard his profane conversa- 
tion on his way to the meeting, his countenance fell and he 
turned pale. Brave man ! The power of God rested on 
the speaker : there was trembling, and flowing tears in 
abundance. After leaving his name with them at the 
request of some of them, he departed from them unhurt. 
Here Adam Cloud joined him to go round the circuit with 
him. 



1780.] 



IN AMERICA. 



287 



Seventh — this was in Chester county, not far from Union- 
ville. It was a powerful meeting ; and Brother Cloud was 
greatly tried with the cries of the people. 

His eighth appointment was in Goshen, at the Valley 
school-house, which was the preaching-house then. This 
appointment is now called the Grove. Here, two fell under 
his powerful preaching and found peace to their souls. He 
went home with Brother Daniel Meredith, who lived near 
''The Ship" tavern on the Lancaster turnpike, where he 
preached his ninth discourse : some cried aloud for mercy, 
and two fell to the floor. When Brother Cloud desired him 
to quiet the people, he replied, " I have not learned these 
people to cry and fall down, as the people of your neighbor- 
hood say I have learned the Jersey people to do." 

His tenth appointment was among the Germans near 
Soudersburg. " Here the Lord wrought wonders, divers 
fell to the floor, and several found peace. Many tarried to 
hear what I had seen through the land of the wonderful 
works of God. In family prayer the power of God came 
upon me, in such a manner that I lost both the power of my 
body and the use of my speech, and cried out in a strange 
manner. The people, also, cried aloud, and continued all 
night in prayer." 

At the Rev. Martin Beam's he filled his eleventh appoint- 
ment. Here he had one of his most remarkable meetings. 
It beo;an at 11 o'clock, and ended next mornino; after 
sunrise. About twenty of the Soudersburg Methodists 
came with him to Mr. Beam's. He says, "When I came 
to my application, the people fell all about the house, 
and their cries could be heard afar ofi*. The wicked being 
alarmed, sprung to the doors in haste, falling over each other 
in heaps. To drown the cry of mourners I gave out a 
hymn. One of our English friends, in attempting to raise it, 
fell under the table and lay like a dead man. I gave it out 
again and asked another to raise it; as soon as he attempted 
it, he also, fell. I then undertook to raise it, when the 
power of God came upon me and I cried out with amaze- 
ment. Seeing that I was fighting against God, I did not 
attempt singing again. Prayer was all through the house, 
up stairs and down (it was an old dwelling-house now used 
for religious meetings), Mr. Beam and five or six more 
engaged in prayer. A watch-night having been appointed 
for the evening, as I and Mr. Beam were quietly withdrawing 
from the house, a young man come out and laid hold of the 
fence, and cried to God for mercy. ' To be sure,' said Mr. 



288 



RISE OF METHODISM 



[1780. 



Beam, 'I never saw God in this way before.' I was called 
back to see a person die. I went to the preaching-house ; 
up stairs some lay crying for mercy, while others were 
praising God. In the preaching-room they lay in like 
manner. The person said to be dying lay gasping. As I 
was about kneeling down to pray, it was shown me that God 
had converted her, and I gave thanks to God, and she arose 
immediately, and praised God for what He had done for her 
soul. Many came together to the watch-meeting. After 
much had been said in German and in English, I arose and 
spoke, and the Lord laid to His helping hand as He had 
done in the daytime. Divers fled out of the house, leaving 
such as were crying for mercy, and praising God, behind. 
I went to bed about midnight ; and in the morning I found 
that the people had been engaged all night : the meeting 
ended when the sun was about an hour high." It had 
lasted about twenty hours. 

About forty of the friends accompanied Mr. Abbott to his 
twelfth appointment on Mill Creek, towards Lancaster. 
Here, " God laid to His helping hand, and many cried aloud 
for mercy. One young man was powerfully wrought upon 
and retired up stairs, and thumped about on the floor unt 
Mr. Beam was afraid that he would injure his body, and 
exclaimed, 'To be sure, I never saw God in this way before.' 
This young man attempting to come down stairs, fell from 
top to bottom, and hallooed, 'The devil is in the chamber !' 
which alarmed the people, and brought a damp over my 
spirits ; as I thought if I had raised the devil I might as 
well go home. Some of the people went up stairs, and 
instead of finding the devil, found a man rolling, groaning, 
and crying to God for mercy. When I dismissed the 
people, many wept around me; some had found peace, and 
others were truly awakened, and deeply convicted." This 
appointment was among the Germans, on ground that Mr. 
Boehm was cultivating, at Mr. Rohrer's. His thirteenth 
and fourteenth appointments were near Lancaster : one of 
them was, most likely, at Mr. Stoner's, which was an 
appointment where Mr. Beam preached. 

His fifteenth appointment we place in the bounds of Lea- 
cock Presbyterian congregation. He had many to preach 
to ; but they were metal that he could not melt ; and he left 
them and went to his sixteenth appointment, which seems to 
have been near New Holland ; here lived Mr. Davis, father 
of the Rev. Samuel Davis, who was a distinguished member 
of the Baltimore Conference, and who died in 1822, in Wash- 



1780.] 



IX AMERICA. 



289 



ington City. Also, Mr. Isaac Davis, an old Methodist who 
died at a great age. At this appointment he found a small 
congregation, and had exhortation and prayer-meeting. Two 
young men fell to the floor ; and when they arose, they both 
professed sanctification. The next day he preached at this 
place, and had a good meeting, both in preaching and in 
meeting class. At his seventeenth preaching place the 
meeting was profitable, — -in meeting the class, three or four 
professed sanctification. 

His eighteenth appointment seems to have been in the 
bounds of the Upper Octorara Presbyterian congregation. 
Here he met his friend James Sterling, of Burlington, N. J. ; 
having written to him a few days before, informing him how 
God was carrying on his work. The house was crowded. 
Some cried for mercy, and others fell to the floor. Here an 
old Presbyterian gentleman told him that his meetings of 
noise and confusion were not of the God of order, but of the 
devil. Mr. Abbott replied, If this be the work of the 
devil, these people, many of w^hom lay on the floor as if dead, 
w^hen they revive, will rage, curse, and swear like devils." 
His attention was soon called to listen to their notes of praise 
) Jesus as they came to. Hark," said Mr. Abbott to his 
Presbyterian opponent, This is not the language of hell, 
but the lano;uao;e of Canaan." 

At a prayer-meeting in the neighborhood in the evening, 
all present were prostrated on the floor except Mr. Abbott 
and his opponent, who contended that it was delusion and 
the work of the devil. Eight professed sanctification at this 
meeting, and some were justified. At his nineteenth appoint- 
ment, while preaching, he heard one cry, Water ! water ! 
the man is fainting." It w^as his Presbyterian opponent 
trembling like Belshazzar, who presently fell to the floor, 
and after a struggle lay as one dead. After the class was 
met, and about the time the meeting ended, he revived. 
There was no disputing about the character of the work now ; 
the knock-down argument that he had met had settled the 
question with him. At Mr. Abbott's next appointment he 
arose and gave an exhortation, admitting that th'e power of 
God was manifested in these meetings as he never had seen 
it before. 

At his twentieth appointment, the people were so much 
interested that they were unwilling to leave the place, after 
Mr. Abbott had exhausted his strength in preaching to them ; 
and Brother Cloud, who had been with him some two weeks, 
and had become something of a convert to these powerful 



290 



RISE OF METHODISM 



[1780. 



meetings, arose and gave a pertinent exhortation. One 
woman fell to the floor, and when she arose testified that 
God had sanctified her soul. A young man was so deeply 
awakened, that when he reached home he fell like a log of 
wood on the floor, and called on God to have mercy on him 
until midnight. Next morning Mr. Abbott w^is sent for to 
see the young man. After asking him some questions, he 
assured him that God had converted his soul, whereupon the 
youth arose and gave glory to God. Mr. Abbott congratu- 
lated the mother that she had a son born again. But the 
mother cried out, " Away with you, I want no more of you 
here. Whitefield was here before you, like you, turning the 
world upside down, and driving the people mad. I want no 
more of vour beino; born ao;ain." 

This old lady could not have paid a much greater compli- 
ment to Mr. Abbott than she did by comparing him to Sir. 
Whitefield. She should have belonged to a congregation 
down east, wdiose minister blotted ''Ye must be born again" 
from his sermon, because a man was made uneasy by hearing 
him read it. 

His meeting was small and unsuccessful at his twenty-first 
appointment. From it he went home with a friendly Quaker. 
While conversing with his Quaker brother on his experience, 
the Spirit of the Lord came on him so powerfully that he 
fell and cried so loud that the people at the barn heard him, 
and came running into the house ; but hastening out as 
quickly with fear. As soon as he recovered he looked round 
and saw them all in tears. Some of the Friends blessed 
God that they had ever seen such a man ; and invited him 
to preach in their meeting-house. Thus Mr. Abbott passed 
through evil and good report. Yesterday, the old church 
lady had bidden him away, because her son was born again. 
To-day, the Friends, not always the most liberal, were fol- 
lowino; him with delio;ht — thus smiles and frowns were 
blended. The last three appointments that he had filled, 
seem to have been east of the Welsh Mountain, on the head 
waters of the Brandywine. At his twenty-second appoint- 
ment he had a large congregation and a good meeting : the 
w^oman of the house was struck to the floor — she followed 
him to his next place of preaching, where she was powerfully 
blest, and returned home rejoicing. 

His twenty-third appointment was, undoubtedly, in the 
little old stone chapel called Old Forest, in the edge of Berks 
county. Here some fell under the power, others ran out of 
the house. One woman going out met another coming in, 



1780 ] 



IN AMERICA. 



291 



and said to her: ^'Do not go in, for you cannot stand it." 
Several professed to find peace, and others holiness of heart. 
''There ^vas the shout of a king in the carop." Many said 
it was the greatest day they ever had seen in that place, 
though they had sat under the zealous loud preaching of 
Demour, who had raised up that meeting. Messrs. Abraham 
Lewis and Joseph Kerberry were two principal men belong- 
ing to this meeting ; with one of these he put up^ and held 
a powerful prayer-meeting in the evening at the house of 
the other. 

Mr, David Hoffman informed us that he was living with 
either Lewis or Kerberry, and remembered Mr. Abbott's 
visit in 1780. Brother Hoffman was a local preacher, con- 
nected with Old Forest for many years. After being a 
Methodist for about seventy years, he died, a few years 
since, nearly ninety years old. 

His twenty-fourth appointment was most likely at Benson's, 
near the Little Eagle Tavern, where there was a society, and 
the following year a chapel was built. Here many flocked 
logether. His abundant labors had exhausted his energies, 
and brouo:ht on faintino- fits — a nervous sensation that he 
had never before experienced. He proceeded in the exer- 
cises, — the panic left him, and he had a powerful meeting, 
and a precious time in meeting the class. At this appoint- 
ment several were under awakening by the Spirit of God. 
One woman informed him that she was brought under con- 
viction by going into the Roman chapel (could this have 
been the little old chapel in West Chester ? We know of no 
other in that section of the country) out of curiosity, where 
she saw the representation of Christ on the Cross, and the 
blood running down His side. She became awfully ini- 
pressed on account of her guilty and soon after foand peace 
and joined society. 

His twenty-fifth appointment was at Warwick, or Potts's 
Farnace. He says : " This place, for wickedness, was next 
door to hell. Here they swore they would shoot me. Mrs. 
Grace (the owner of the furnace) being unable to attend this 
meeting on account of indisposition, sent a person to moderate 
the furnace-men and colliers. I went into the house and 
preached with great liberty. Several of the colliers' faces 
were all in streaks where the tears ran down their cheeks. 
Brother Sterling gave an exhortation. After meeting we 
went to Mrs. Grace's (who lived at Coventry). The old lady 
took me by the hand, and said: 'I never vras so glad to see 
a man in the world; for I was afraid that some of the fur- 



292 



RISE OF METHODISM 



[17^0 



nace-men had killed you.' The next day he preached his 
twenty-sixth sermon in her house to a weeping company, 
and had a precious time. At night Brother Cloud preached, 
and Brother Sterling exhorted. Next morning, in family 
prayer, " The windows of heaven were opened, and the Spirit 
of God came as on the day of Pentecost ; her daughter 
(Mrs. Potts) found peace, and one of her granddaughters 
was under soul distress, while the old lady was on the wing 
for glory." Here Brother Sterling left him for Burlington, 
and Brother Cloud went to his home near Wilmington. 

His twenty-seventh appointment was at David Ford's, 
near Cloud's Chapel, now Bethel. " Here the people were 
afraid to sit near me, having heard that the people on the 
circuit fell like dead men. I preached, and w^e had a pow- 
erful time — many were cut to the heart, some fell to the 
floor, and several cried aloud for mercy." 

His twenty-eighth appointment was at Cloud's Meeting- 
house. This is the earliest notice that we have of this chapel, 
which was just opened for worship. After preaching, he 
held a prayer-meeting at night. ''It was a powerful, melt- 
ino;, shoutinfz: time. Several were lost in the ocean of love." 

In Wilmington he preached his twenty-ninth sermon in an 
old store-house on the wharf. " Some people went through 
the town and said there was an old sailor cursing and swear- 
ing at a terrible rate ; this brought the people together from 
every quarter, and the house and w^harf was crowded. Some 
laughed, some mocked, and others wept; some were awakened, 
and inquired what they should do to be saved. I told them 
to look to Jesus." 

In this tour Mr. Abbott had travelled over all the ground 
that the Methodists then had under cultivation in Penns^^i- 
vania, except Philadelphia, and Bethel, in Montgomeiy 
county, with Germantown, — the two last-named appointments 
were rather occasional than regular ones. He had spent 
about a month in going round the circuit, and had preach e<l 
at least twenty-nine times, met ten or twelve classes, held 
one watch-night, and four or five prayer-meetings. He had 
heard more than tw^enty declare that God had renewed them 
in love ; and an equal number had testified that they had 
found redemption in the blood of Christ, even the forgive- 
ness of sins ; besides the scores, if not hundreds, that had 
been awakened under his thunder. Seldom do we meet with 
a month's tour, in the records of Methodism, that abounds 
more with striking incidents, or in which there Avas more 
fervent labor, and greater displays of divine power. At 



1780.] 



IN AMERICA. 



293 



that day, and especially with Mr. Abbott, family prayer was 
not an exercise of mere form ; but the same faith in Christ 
was in exercise, and expectation of a present salvation from 
Him. was looked for as much as in meetings of preaching 
and exhortation. Hence, in family worship, he had, seals in 
the conversion of souls, as well as in other meetings ; this 
was the case at Coventry, and in other instances of family 
worship. 



CHAPTER XLV. 

For the last three years the iron heel of war had been 
treading: down Methodism in New Jersey. At the Confer- 
ence held in Baltimore in 1780, Mr. Asbury received three 
epistles from the brethren of Jersey, soliciting three or four 
preachers to be sent to them, with good tidings of great 
prospects of the work of God reviving among them. Accord- 
ingly three preachers — to wit, William Gill, John James, 
and Richard Garrettson, were sent to serve the state. It 
appears that the work of God did greatly prosper in Jersey 
this year ; the number of Methodists increasing from 196 to 
512; and Methodism was never reduced as low in Jersey 
after 1780, as it was before that time. Up to this time what 
few Methodists were found in this state were in Salem, 
Gloucester, Burlington, and Mercer counties, while they 
were almost unknown in Cumberland, Cape May, and Mon- 
m.outh counties. It was during this year that Methodism 
was introduced into the last-named three counties, and 
planted on the Atlantic coasts of this state. 

Of Mr. John James, the Rev. Thomas Ware gives the fol- 
lowing account of his labors this year in Cumberland and 
Cape May counties, where he was a pioneer : — He threw 
the reins on the neck of his horse and let him take his own 
course ; and on coming to a house he would inform the family 
that he had come to warn them and their neighbors to pre- 
pare to meet God, desiring them to give notice that on such 
a day one would be there to deliver a message from God to 
.them ; and if they allowed him he would sing and pray with 
them before he left them. Some families w^ere much affected, 
and felt bound to do as he desired them. Others refused to 
open their houses to him or invite their neighbors. Those 
who made appointments for him, found him punctual in 



294 



RISE or METHODISE M 



[1780 



attending them. This course soon caused alarm and excite- 
ment in many places : some thought him a messenger from 
the invisible world, and some said ^ he is mad.' One evening 
he came to the house of Captain Sears, and requested lodg- 
ings. The Captain was in the yard surrounded by noisy 
barking dogs, which made it difficult for him to understand 
the nature of the favor asked. In a fit of passion he began 
to swear at the dogs, for which the preacher reproved him. 
When he could be heard he renewed his request to stay all 
night. The Captain looking at him, paused some time and 
replied, ' I hate to let jon stay the worst of any man I ever 
saw ; but as I never refused a stranger a night's lodging in 
my life, you may alight.' 

" Soon after entering the house he requested a private 
room and retired. Curious to know for what he had retired, 
the family found means to ascertain, when it was found that 
he was on his knees. After continuing a long time in secret, 
he came into the parlor and found supper ready. The Cap- 
tain seating himself at the table invited his guest to partake 
with him ; who, coming to the table, said, ' With your per- 
mission, Captain, I will ask the blessing of God upon our 
food before we partake of it,' — to which the Captain assented. 
During the evening the preacher had occasion to reprove his 
host several times for profaneness. In a few days the 
Captain attended a military parade. His men, having 
heard that the man who had made so much noise in that 
region had spent a night with him, asked him what he thought 
of this singular person. 'Do you ask what I think of the 
stranger? I know he is a man of God.' 'Pray, how do 
you know that. Captain ?' said one. ' How do I know it ? 
I will tell you honestly — the devil trembled in me at his 
reproofs.' The Captain became a useful Methodist, and an 
exemplary Christian." In this w^ay was Methodism intro- 
duced into Camberland and Cape May counties. 

The following were some of the appointments made about 
this time in this part of New Jersey : — New England Town, 
Cohansey (now Bridgetown), Maurice's River (now Port 
Elizabeth), Brother Gough's, Peter Creassey's, Godfrey's, 
Wolsey's (possibly this name should be written Woolson, as 
it may have been the same family out of which the Rev. 
John Woolson, of the Philadelphia Conference, came), and 
Mr. Smith's, on Tuckahoe river. These appointments were 
in Cumberland and Cape May counties. In what was then 
Gloucester, but now Atlantic county, there was preaching at 
Justice Champion's and Brother Hew's, not far from May's 



1780.] 



IX AAIERTCA. 



295 



Landing, on Great Egg Harbor river. The Wiretown or 
Waretown appointment seems to have been near to what is 
now called Cedar Bridge, if it was not the same place ; and 
Goodluck was not far from it. In Monmouth county, appoint- 
ments were made at Justice Aiken's, on Tom's River, at 
Long Branch, Freehold, and Leonard's. There was preach- 
ing also at Batstow Furnace. At a later date preaching was 
established at Pleasant Mills, Absecombe, Tuckerton, Squam 
River, Shark River, Mount Pleasant, and Shrewsbury. 
There were several other appointm.ents which we cannot 
specify. 

Of those who became Methodists about this time we have 
already named, Captain Sears, Brothers Gough, Creassey, 
Godfrey, Wolsey, Smith, Champion, Hews, Aiken, and 
Leonard. To these we will add the following names as 
belonging to the early Methodists of this region. On Maurice's 
River were the Fisler's ; the Rev. Benjamin Fisler was for 
a short time a travelling preacher. After a long race on the 
Christian course he died at Port Elizabeth, where some of 
his children are still found, and several of his relations by 
the same name, who generally adhere to the Methodists, are 
in that region. In the same neighborhood is the Brick fam- 
ily — some of this name were Methodists seventy years ago. 
About Tuckahoe, it seems, the Swains lived : Richard and 
Nathan were both in the itinerancy. Richard was a great 
natural philosopher, as well as a good man ; he died early in 
the present century. His brother Nathan lived to a good 
old age, continuing faithful until death. From Tuckahoe 
came the Rev. Asa Smith, who was long a member of the 
Philadelphia Conference. About Egg Harbor were the Black- 
mans. Abigail Blackman, an old Methodist, died in 1827, 
aged seventy-four years. David and Mary his wife, belonged 
here. Their son, the Rev. Learner Blackman, was a travelling 
preacher of distinction, and was drowned while crossing the 
Ohio river in 1815. His mother died in 1827, aged seventy-four 
vears. Mr. and Mrs. Frambes belono:ed to the society at Eofo; 
Harbor in 1780, when it was first formed. Mary Frambes, 
after a faithful life of forty-six years among the Methodists, 
died in 1826, aged eighty-eight years, leaving 160 lineal de- 
scendants. The Rev. Absalom Doughty of this region was an 
early Methodist. After a life of more than fifty years of true 
devotion to Christianity, he fell asleep in Jesus in his eightieth 
year at Absecombe. At Batstow Furnace lived Freedom Lucas, 
one of the first Methodists of the place ; it appears that he 
fell heir to an estate in England about this time. Mr. Simon 



298 



RISE OF METHODISM 



[1780. 



Lucas, who was in the battles of Trenton and Princeton, a 
convert of David Brainerd's, and a Methodist for fifty years, 
most of which time he was a local preacher, died in Atlantic 
county in his eighty-eighth year. 

In 1780, in Monmouth county, Job Throckmorton was 
awakened and converted under the preaching of the Rev. 
Richard Garrettson. He was one of the first Methodists in 
the county, and his house one of the first homes that the 
preachers had in that section of country. He died at his 
residence in Freehold, in his seventy-eighth year. John and 
James, and many more of the Throckmortons of this county, 
have followed the Methodists since 1780. 

Mr. and Mrs. Lippincott, of Monmouth, v/ere among the 
early Methodists. In the neighborhood where they lived 
there were several sects, such as Friends, Episcopalians, 
Presbyterians, Seventh Day Baptists, and Long Beards, or 
Dunkards. Mrs. Ann Lippincott was brought under deep 
concern of soul while young; and in this state she tried to 
obtain light from the sects professing Christianity, among 
ivhom she lived; but found herself still in the dark, as to the 
great question, " What must I do to be saved ?" Not long 
after, she dreamed that she w^as at a certain place, where 
there was a large concourse of people, where she saw a man 
dressed in home-spun linen, of a purple color, having a roll in 
his hand, inviting the people to enlist with him to go to 
heaven. About this time there began to be much talk about 
a people that had arisen in England called Methodists, sonxe 
of whom had come to America. Hearing that one of this 
sect was to preach in the neighborhood, she went with her 
husband to hear him. There she saw a large assembly of 
people, and a man, like unto the one she had seen in her 
dream, who imparted to her the light she had been seeking, 
and plainly opened up the way to heaven to her understand- 
ing. Under the discourse her husband's heart was touched ; 
and when the preacher presented the roll or class paper, and 
invited all who wanted to go to heaven, to come forward and 
have their names put down, she pressed through the crowd 
to the preacher, determined to have her name on the roll, 
if no one beside herself joined that day; but before she 
reached the minister, her husband had made his way through 
the people, and ordered his name to be put on the class paper. 
After spending many years in the service of the Redeemer, 
she departed, joyfully, to meet her Saviour, in her eighty- 
seventh j^ear. 

In Monmouth county lived the Polemus family; some of 



1780.] 



IX AMERICA, 



tbem ^vere early Methodists. Tlie Rev. James Polennis v>as 
received into the Philadelphia Conference about 1800, and 
reached paradise in 1827. Who ever beheld a more sanctified 
countenance than this good man vrore ? Who ever looked at 
him, and might not conclude that he more properly belonged 
to heaven than to earth, v>hile he sojourned with m.ortals ! 
such innocence I such meekness I such purity I were stamped 
on his face ! Blessed man ! 

Ann Robins, wife of Moses Robins, of this coimtY, be- 
came a Methodist about this time. She died in Philadelphia, 
in 1828, in her eighty-ninth year, and is buried at the Union 
Church. The Rev. Joseph Parker, of Long Branch, after a 
faithful life of sixty years, went to his reward in his eighty- 
sixth year. In Monmouth county lived the Y\"oolley family; 
some of these were among the first Methodists of the region. 
Out of this family came the Rev. George Woolley, who w^as 
a member of the Philadelphia Conference forty years. He 
finished his course, and ended his sufferings in Cecil county, 
Md., in 1843, in his seventy-fifth year, and was interred at 
Port Deposit. 

The Cranmers and Grandins of this county, joined at this 
time. Mrs. Amy Granding, after living in fellowship for 
many years wuth the Methodists, went to glory in her eighty- 
ninth year ; and Mr. Edward Cranmer, in his seventy-seventh 
year. 

In after years, the preachers found homes and accommo- 
da^tions, on the xltlantic coasts, in the families of Brothers 
Peacock, Peterson, Richards, Brown, Chamberlain, Wood- 
massie, Nevrman, White, and Derrick Longstreet, with his 
sixteen fine healthy children. 

It was in 1780 that Mr. Hugh Smith and several of the 
friends went to quarterly meeting, leaving Mr. Abbott at 
home sick. Mr. Abbott followed them. R. G., i. e. Richard 
Garrettson, preached. Mr. Abbott followed in exhortation, 
speaking of his inability to come to the meeting, — of his 
impression to try to ride, — as soon as he put his foot in the 
stirrup he felt the power of God come upon him, &c. As 
he spoke these words the povrer came upon the assem- 
bly. Mr. Smith, with many others, fell to the fioor, crying 
aloud. Mr. Smith was not as yet born again. A glorious 
time followed at that meeting. (^See Abbott's Life, pp. 
282, 283.) 

It seems to have been about the year 1780 when Method- 
ism was established in Deerfield. Mr. Abbott received a 
letter from a pious Presbyterian of the place, telling him 



298 



RISE OF METHODISM 



[1780 



"that his house and heart were open to receive him, ant] 
that they had sinners in Deerfield, desiring him to look upon 
his lines as.a call from God." An appointment was made, 
which was filled by Mr. Abbott on the following Sabbath. 
There was some tenderness manifested by the hearers ; and 
under his next discourse the people were melted. This and 
several other places in the neighborhood, became regular 
preaching places for the itinerants, and were taken into the 
circuit. A revival followed, and two societies were raised 
up. In this revival the people fell like men slain in battle. 
Many of the Presbyterians joined the Methodist society and 
stood fast, though some of them were brought before the 
sessions of the Church for so doing. 

It was a common occurrence in that age for the pulpits 
of other ministers to ring with denunciations of Methodism 
and its propagators. At New England Town, the Presby- 
terian minister solemnly warned his congregation against 
hearing Methodist preachers. At Cohansey (now Bridge- 
town), Mr. Vantull dealt his blows unsparingly on the first 
Methodists, and their friends in that place. To specify, 
would be an almost endless task ; it was a rule that had but 
few exceptions, for the Methodists to meet with such treat- 
ment from ministers of other denominations. The con- 
sequence was, that it taught Methodist preachers to fight, 
who, as soon as Methodism was established, turned upon 
them, and gave battle to them until they were glad to haul 
down their colors, and ask a truce. We heard the Rev. 
Charles Pitman, at a camp-meeting in Jersey, give certain 
ministers a talk that made some of their people, who were 
present to hear it, cry like whipped children. A gentleman 
once said, that he would not for five hundred dollars have 
been in the place of a certain Church minister, who sat under 
the scathing rebukes of the Rev. Solomon Sharp, at a camp- 
meeting in Talbot county, Md. This war between the 
Methodists and other Protestant denominations, with the 
exception of a little skirmishing occasionally, seems to be 
over. 

According to the Rev. Thomas Ware, there was a great 
work going on in Mercer county, N. J., in 1780, in which 
year it is supposed he became a Methodist. There is reason 
to doubt the accuracy of the above date. In 1780, Mr. Pedi- 
cord, who was the instrument of Mr. Ware's conversion, was 
appointed, according to the Minutes, to labor in Delaware 
state; and the Journal of Mr. Asbury shows that he v/as 
preaching on the Peninsula ; nor is there any conclusive evi- 



1780.] 



IN AMERICA. 



299 



flence that lie was in New Jersey at all in 1780 — and Mr. 
Mair was appointed to Philadelphia Circuit this year. As 
Mr. Ware wrote his Life when he was old, if we suppose 
that his memory failed as to the above date, as it appears that 
it did as to the time of the conversion of General Russell 
and his lady, which he states took place in 1788 — but which 
Bishops Asbury and Whatcoat, who kept journals, say took 
place in 1790 — and take 1781 as the true date, every cir- 
cumstance will corroborate ; for in the Minutes, C. B. Pedi- 
cord and J. Cromwell stand for West Jersey ; and Mr. Mair 
has no work assigned him in the Minutes for this year, and 
was at liberty to volunteer as a missionary for East Jersey,'* 
as Mr. Ware says he did. Nor was it customary at that 
d ly, to let a young man of as m.uch promise as Mr. Ware was, 
remain at home three years before he was put in the itiner- 
ant harness. Mr. Bodda began to break Mr. Garrettson 
into the itinerancy, as soon as he was converted. We, there- 
fore, suppose that 1781 is the correct date of Mr. Ware's 
conversion, and the time of Mr. Mair's labors in East Jersey, 
and the love-feast. We have seen many accounts of love- 
feasts ; but never met with one that read so well when trans- 
ferred to paper, as the one which follows. (See ''Life of 
Thomas Ware," pp. 62-69.) 

" Mr. Mair closed his labors among his spiritual children 
with a quarterly-meeting. Great power attended the word 
on Saturday; many wept aloud — some for joy, and some for 
grief ; many, filled with amazement, fled — and thus room 
was made for the preachers to go among the mourners, to 
pray with, and exhort them to believe on the Lord Jesus. 
Early on Sabbath morning, believers and seekers met in a 
barn for a love-feast. To most of them, this was the first 
love-feast they had been in. Its nature was explained to 
them by Mr. Mair; and Mr. James Sterling, of Burlington, 
led off in speaking his experience. After him, Mr. Egbert, 
one of the new converts, arose and said : ' I was standing in 
my door, and saw a man well mounted on horseback, and as 
he drew near I had thoughts of hailing him to inquire the 
news ; but he forestalled me by turning into my yard and 
saying to me — Pray, sir, can you tell me the way to 
heaven?" ''The way to heaven, sir! we all hope to get to 
heaven, and there are many ways that men take." "Ah! 
but," said the stranger, I want to know the best way." 
'' Alight, sir, if you please ; I should like to hear you talk 
about the way you deem the best. When I was a boy I used 
to hear my mother talk about the way to heaven, and I am 



RISE OF METHODISM 



impressed that you must know the way." He did alight, 
and I was soon convinced that the judgment I had formed 
of the stranger was correct. My doors were opened, and 
my neighbors were invited to come and see and hear a man 
who could and would tell us the best way to heaven. And, 
it was not long before myself, my wife, and several of my 
family, together with many of my neighborSy were well 
assured we were in the way; for we had peace with God, 
with one another, and did frequently pray for the peace and 
salvation of all men. Tell me, friends, is not this the way 
to heaven ? It is true, many of us were for a time greatly 
alarmed and troubled. We communed together, and said, 
It is a doubtful case if God will have mercy on us, and for- 
give us our sins ; and if He does, it must be after we have 
passed through long and deep repentance. But our mis- 
sionary, to whom we jointly made known our unbelieving 
fears, said to us, Cheer up, my friends, ye are not far from 
the kingdom of God. Can any of you be a greater sinner 
than Saul of Tarsus ? and how long did it take him to 
repent? Three days were all. The Philippian jailor, too, 
in the same hour in which he was convicted, was baptized, 
rejoicing in God, with all his house. Come, let us have faith 
in God ; come, let us go down upon our knees, and claim 
the merit of Christ's death for the remission of our sins, 
and God will forgive. Look to yourselves, God is here !" 
Instantly, one who was I thought the greatest sinner in the 
house, except myself, fell to the floor as one dead — and we 
thought he was dead ; but he was not literally dead, for 
there he sits with as significant a smile as any one present. 
Here, the youth of whom he spoke, uttered the word glory, 
with a look, and tone of voice that ran through the audience 
like an electric shock, and for a time interrupted the speaker; 
but he resumed by saying, The preacher bid us not be 
alarmed — we must all die to live." Instantly I caught him 
in my arms, and exclaimed. The guilt I felt, and the venge- 
ance I feared are gone — and now, I know heaven is not far 
off ; but here, and there, and wherever Jesus manifests 
himself, is heaven.' Here his powers of speech failed, and 
he sat down and wept ; and there was not, I think, one dry 
eye in the barn. 

" A German spoke next ; and if I could tell what he 
said, as told by him, it would be worth a place in any man's 
memory. He spoke to the following import : When de 
preacher did come to mine house, and did say. Peace be'on 
dis habitation ; I am come, fader, to see if in dese trouble- 



17S0.] 



IN AMERICA. 



301 



some times I can find any in your parts dat does know de 
way to dat country where war, sorrow, and crying are no 
more — and of whom could I inquire so properly as of one to 
whom God has given many days ? When he did say dis, I 
was angry, and did try to say to him. Go out of mine house ; 
but I could not speak, but did tremble, and, when mine 
anger was gone I did say, I does fear I does not know de 
way to dat goodest place, but mine wife does know ; sit down, 
and I will call her. Just den, mine wife did come in; and 
de stranger did say, Dis, fader, is, I presume, your wife, of 
whom you say she does know de way to a better country, de 
way to heaven. 

Dear woman, will you tell it me ? After mine wife did 
look at de stranger one minute, she did say, I do know Jesus, 
and is not He de way ? De stranger did den fall on his 
knees, and tank God for bringing him to mine house, where 
dere was one dat did know de way to heaven ; he did den 
pray for me and mine children dat we might be like mine 
wife, and all go to heaven togeder. Mine wife did den pray 
in Dutch, and some of mine children did fall on deir knees, 
and I did fall on mine ; and, when she did pray no more, de 
preacher did pray again, and mine oldest daughter did cry 
so loud. From dat time I did seek de Lord, and did fear 
He would not hear me, for I had made de heart of mine wife 
sorry when I did tell her she was mad. But, de preacher 
did show me so many promises dat I did tell mine wife, if 
sue would forgive me, and fast, and pray vrid me all day and 
all night, I did hope de Lord would forgive me. Dis did 
please mine wife, but, she did say. We must do all in de name 
of de Lord Jesus. About de middle of de night I did tell 
mine wife I should not live till morning, mine distress was 
too great. But, she did say. Mine husband, God will not let 
you die ; and, just as de day did break, mine heart did break, 
and de tears did run so fast, and I did say, Mine wife, I does 
now believe mine God will bless me, and she did say. Amen, 
amen, come Lord Jesus. Just den, mine oldest daughter, 
who had been praying all night, did come in and did fall on 
my neck, and said, 0 mine fader, Jesus has blessed me. And 
den joy did come into mine heart, and we have gone on 
rejoicing in de Lord ever since. Great fear did fall on mine 
neighbors, and mine barn would not hold all de peoples dat 
does come to learn de way to heaven. His tears kept the 
people in tears while he was speaking. 

After him, another got up and said. For months previous 
to the coming of Mr. Mair into their place, he was one of 
26 



302 



RISE or METHODISM 



[1780. 



the most wretched of men. He had heard of the Methodists, 
and the wonderful works done among them, and joined in 
ascribing it all to the devil. At length fear fell on him ; 
he thought he should die and be lost. He lost all relish for 
food, and sleep departed from him. Hs friends thought him 
mad ; but his own conclusion was that he was a reprobate, 
having been brought up a Calvinist ; and he was tempted to 
shoot himself, that he might know the worst. He at length 
resolved that he would hear the Methodists ; and, when he 
came, the barn was full ; there was, however, room at the 
door, where he could see the preacher, and hear well. He 
was soon convinced he was no reprobate, and felt a heart 
to beg of God to forgive him for harboring a thought, that 
He the kind Parent of all, had reprobated any of His children. 
Listening, he at length understood the cause of his wretched- 
ness ; it was guilt, from which Jesus came to save us. The 
people all around him being in tears, and hearing one in the 
barn cry Glory to Jesus, hardly knowing what he did, he 
drew his hat from under his arm, and swinging it over his 
head, began to huzza with might and main. The preacher 
saw him, and knew he was not in sport, for the tears were 
flow^ing down his face, and, smiling, said. Young man, thou 
art not far from the kingdom of God ; but, rather say Halle- 
lujah, the Lord omnipotent reigneth. Several others spoke, 
when, a general cry arose ; and, the doors were thrown open, 
that all might come in and see the way that God sometimes 
works." 

Of those who were subjects of this work, Mr. Ware gives 
us only Mr. Egbert's name. Mr. Jacob Egbert became a 
preacher. In 1793, he joined the Philadelphia Conference, 
and located in 1800. He lived about fifty years among the 
Methodists, and was far advanced in years at the time of 
his death. Through Mr. Mair's labors, Methodism was 
introduced into Germantown, in Mercer county, and several 
other places, at this time. 



1780 ] 



IN AMEBICA. 



303 



CHAPTER XL VI. 

Ix the Minutes of 1780 we find the names of George 
Moore, Stephen Black, Samuel Watson, James Martin, 
Moses Park, William Partridge, James 0. Cromwell, John 
James, Thomas Foster, Caleb Boyer, and George Mair, as 
new laborers in the itinerant field. 

Of Mr. John James's labors and success in New Jersey, 
this year, we have already given an account. Useful as he 
was, he continued in the work but two years. 

Mr. Samuel Watson was located in 1783. 

Mr. James Martin located in 1785. 

Mr. Moses Park continued in the work until 1790. 

Mr. George Moore was one of Mr. Garrettson's converts, 
of 1778, in Broad Creek. His house was one of the preach- 
ing places of that region. We make him the fourth preacher, 
from the state of Delaware, who appears in the Minutes as 
an itinerant. His labors were confined to the Peninsula, 
where he was useful in planting and building up Methodism. 
The last circuit he was on was Milford, in 1792, having 
Solomon Sharp, who entered the work this year, for his 
colleague. 

Mr. Stephen Black was of the Peninsula, not far from the 
Choptank. His house was a preaching place, where a society 
was raised up about this time. He died in the work in 1781. 

Mr. William Partridge was a native of Sussex county, Va., 
born in 1754 ; and born again in 1775. After nine years 
he located, in which relation he remained for twenty-five 
years. In 1814 he re-entered the itinerancy; and, in 1817, 
died in the Sparta charge in Georgia. He was one of the 
brightest examples of piety in the church : professing and 
living sanctification. He thought he saw, in his day, a 
departure from primitive simplicity among the Methodists, 
which was cause of grief to his soul. He was fully prepared 
for his final summons to meet his Lord. 

Mr. James Oliver Cromvfell, v/e suppose, was a brother to 
Joseph Cromwell, of Baltimore county, Md. He accompa- 
nied the Rev. Freeborn Garrettson to iSTova Scotia, in 1785, 
wliere he labored about two years, and then returned to the 
States; and in 1793 located. He was alive in 1806, living on 
Baltimore Circuit, a ''humble sweet-spirited old minister." 

Mr. George Mair, according to the Minutes, was stationed 



304 



RISE OF METHODISM 



[1780. 



on Philadelphia Circuit, in 1780. We are not informed 
where he labored in 1781 and in 1782. Most likely he was 
following his secular business, for the support of his family, 
the most part of these two years. In 1783 he was on Kent, 
in Maryland. In 1784 he received his last appointment to 
Caroline Circuit. During this year he was engaged in erect- 
ing the house that is called Green's Chapel," below Cam- 
den, in Delaware. Near by this chapel is a one-story brick 
house, fifteen by twenty feet, which was built this year by 
Mr. Mair, to be a home for himself and his wife. One room 
served for kitchen, parlor, and bed-chamber. He, like most 
of the early itinerants, had reduced the moral philosophy 
of the hermit to every-day experience and practice — 

" Then be content, thy cares forgo, 
All earth-born cares are wrong : 
Man needs but little here below, 
Nor needs that little long/' 

In the early part of 1785 the Lord took his soul ''to the 
house not made with hands, eternal in the heavens." He 
was interred at Green's Chapel. (This is an antiquated, 
dilapidated house, and should be rebuilt and called Mair's 
Chapel.) Had there been any one able to point out his 
grave, a few years ago, it was the purpose of the Rev. John 
Bell to set up " the stone of remembrance, and bid it speak 
to other years." The Rev. Thomas Ware says he was the 
second preacher that fell on the walls of Methodist Zion, 
after the church was organized. The Minute of his death 
says, " He was a man of affliction — he had a strange affliction 
in his heel that he called a thorn in the flesh. Some times, 
when riding along the road, he had to get down and hold it 
in cold water to ease it (this was a part of his affliction), but 
of great patience and resignation ; and of excellent under- 
standing." His great tact in introducing himself to the 
people as a missionary, as shown by Mr. Ware, saying to 
Mr. Egbert, as he rode up to his door, " Pray, sir, can you 
tell me the way to heaven?" and the manner in which he 
addressed the old German : " Peace be on this habitation, 
&c.," shows that he well understood how to approach the 
unconverted. For solemn Christian solidity he had no 
superior among Methodist preachers. 

Mr. Caleb Boyer was born and brought up in Kent county, 
Del., below Dover. He was brought to the Lord under the 
ministry of Mr. Garrettson, in 1778. Aboat twenty months 
after, he began to itinerate. Although he was not at the 



17S0.] 



IN AMERICA. 



805 



Christmas Conference, in 1784, he was elected to the office 
of deacon. He 'was a great extemporizer, and considered as 
one of the greatest preachers that the Methodists then had. 
To his scintillating genius was added humility and true 
devotion to the cause of Christ. After he had a family, 
finding that the sum of one hundred and sixty dollars (the 
married preacher's allowance at that time) was inade- 
Cjuate to keep his family, he located in 1788, and settled in 
or near Dover, where the Church enjoyed his talents as a 
local preacher for the space of twenty-five years. It was 
the opinion of Messrs. Whatcoat and Yasey, who came to 
America with Dr. Coke, that they had not heard a Methodist 
preacher in England (Messrs. Wesley and Fletcher excepted) 
that was equal in ability to Mr. Boyer. Early in this cen- 
tury he died, and was interred at Wesley Chapel, in Dover, 
according to our information. 

Mr. Thomas Foster Vy'as a native of Queen Anne's 
county, Maryland. In 1785 he was made an elder, and 
placed in charge of a district. The last circuit he tra- 
velled was Dover, in 1791. In 1792 he located. For 
a number of years he lived in Dorchester county, Md., near 
the Washington Chapel, and not far from Crabing, or (as 
it is called) Cabin Creek. Here he cultivated his little 
farm ; and travelled about, and attended camp and other 
meetings — preaching at funerals and performing other minis- 
terial duties. No minister was more esteemed on account 
of sound talent and a holy life than the Rev. Thomas Foster. 
Mr. Asbury said he was ''of the old stamp, and steady;" 
and when he was making the circuit of the Peninsula he 
was pleased to turn into the pleasant little cottage of Brother 
Foster, to tarry for a night. Those who were acquainted 
with him saw a fair specimen of the first race of Methodist 
preachers. The first time that we were in class-meeting was 
in 1814, in the Washington Chapel, on which occasion the 
Rev. Thomas Foster preached and met class. The last time 
we heard him preach was about the year 1819, from Eccl. 
iii. 16 : '' And moreover I saw under the sun the place of 
judgment, that wickedness was there ; and the place of 
righteousness, that iniquity was there." The wickedness 
of courts, royal, civil, and ecclesiastical ; and the iniquity 
practised at places of worship ; was the theme of his discourse. 
A few vears after this he exchano;ed the sorrows of earth for 
the joys of paradise. Near where he lived his body was 
interred, to rest in hope of having part in the first resurrec- 
tion. 

2G * 



806 



RISE vOF METHODISM 



[1780 



All "the preachers received on trial this year continued to 
honor God and Methodism during life. Some of them soon 
ended their itinerant career ; others had a longer race. 
Stephen Black and George Mair soon died in the Lord. The 
latter was no ordinary Christian preacher. William Part- 
ridge, James 0. Cromwell, and Thomas Foster continued 
many years as lights and ornaments of Methodist Chris- 
tianity. Their memory is blessed. Caleb Boyer was regarded 
as a great preacher in his day, and his life was untarnished 
to the end. 



CHAPTER XLAai. 

In 1780, according to the Minutes, Daniel Ruff, Freeborn 
Garrettson, and Joshua Dudley were appointed to labor on 
Baltimore Circuit. Among others who Avere brought in this 
year was the Tschudy family. Martin Tschudy's became a 

preaching place on Baltimore Circuit. Here the Methodists 
raised a large class. Father T. was a man of few words, 
but as honest and steady as the day was long. Mother T. 
was one of the excellent of the earth ; deeply experienced in 
the things of God, and a mother to the preachers. Their 
daughter Barbara was much devoted to God. She was the 
preachers' nurse when they were sick at Father Tschudy's. 
This family was a pattern of order, neatness, piety, and 
hospitalitJ^ Here the preachers had one of their best 
homes." Their daughter Barbara was the first of their family 
that went to her reward. Next, Father Tschudy, after 
suffering much with great patience, went home in 1828, 
according to our notes, in his eighty-eighth year. The 
dear old mother suffered and labored until a few years past." 
Many of the early itinerants were nursed and comforted in 
this godly family, and one at least went from their house to 
paradise. 

''Joseph Perregoy was leader of the class at Tschudy's 
for many years. He lived upwards of eighty years, had 
been a member of the M. E. Church more than fifty years, 
and was a man of unblemished character and deep piety. 
The few last years of his life his mind was entirely gone on 
every subject but religion. He went to the house of God as 
long as he was able ; and though a child in everything else, 
in class-meetings and love-feasts, and when called upon to 



1780-1.] 



IN AMERICA. 



807 



pray, he was still like himself. We buried him a few weeks 
ago. He was beloved by the pious, respected in life by all 
who knew him, and honored in death.''— Recollections of 
an Old Itinerant," pp. 186-188. 

On the 24th day of January, 1781, the Rev. Freeborn 
Garrettson set off to visit Little York, in Pennsylvania, for 
the purpose of introducing Methodism into this region. 
Stopping at a tavern for the night, he lectured on a portion 
of Scripture ; and had prayer in the tavern. During these 
exercises, Mr. Daniel Worley, who lived near Little York, 
being present, was deeply awakened. 

The next day he went into the town, where he was per- 
mitted to preach in the Dutch church. Lender the sermon, 
Mrs. Worley being present, had her heart reached. On the 
same evening, Mr. Worley returned home and said to his 
wife, ^'My dear, last night I saw and heard such a man as I 
never saw or heard before ; and if what he says be true, we 
are all in the way to hell." She replied, " I suspect I heard 
the same man this afternoon in Mr. Wagoner's church ; and 
believe what he preaches to be true — that we are in the way 
to ruin." As they were both awakened, they agreed to 
unite in seeking the salvation of God. 

Mr. Garrettson was permitted to preach in the Lutheran 
church also. The hearts of the mother and sister of the 
Lutheran minister were touched under his discourse, and 
accompanied him to Berlin, where he preached twice to large 
congregations. By this time a messenger had come, desiring 
him to return to Little York, which he did with all speed. 
Mr. and Mrs. Worley, having been trained in outward 
ceremonies, being in great distress of soul ; and but imper- 
fectly instructed in the plan of salvation, through faith in 
Christ, not knowing what to do to obtain comfort, went to 
work in the use of material things : — they washed themselves 
with water, — put on their best clean garments ; and con- 
cluded that this was the " washino: of reo;eneration and 
renewing of the Holy Ghost." Coming out from their 
toilet, they kissed their son and daughter, who were nearly 
grown up, telling them that they were newly born. Having 
learned from Mr. Garrettson that in the new birth old things 
are done away and all things become new, they proceeded 
to practise literally on it ; throwing their old clothing, bed- 
ding, and furniture on the fire. Having some of the two 
hundred millions of continental paper money that Congress 
had issued, worth at that time one fourth, or one fifth of its 
facial value, Mr. Worley said, " This is an old thing, and 



308 



RISE OP METHODISM 



[1781. 



must be done away;" and on the fire it went. It is scarcely 
presumption to say that if Mr. Worley had possessed the 
power, there would soon have been a new heaven and a new 
eartli in which righteousness alone w^ould have dwelt. Their 
loss was estimated at some fifteen pounds, and would have 
been greater if the neighbors had not stopped them in 
making these burnt offerings. All the blame of this affair 
was thrown on Mr. Garrettson. The cry was, " Such a man 
ought not to be suffered to go through the country, — he 
should be put in jail." A minister was sent for ; and, as he 
did not understand their condition he recommended a doctor 
to be called in, who, understanding their case no better, 
applied blisters. There w^as present a Quaker woman, who 
showed more judgment than any of them, by recommending 
them to send for Mr. Garrettson, who had been instrumental 
in bringing them into mental distress. Soon he was back 
at Little York ; and the neighbors seeing him go into 
Mr. Worley's house, gathered in also. Mr. Worley was in 
bed under medical treatment, and Mrs. Worley looked 
wildly. Mr. Garrettson asked him w^hat he wanted. He 
replied, To be new born." Mr. Garrettson proceeded to 
read and lectured on a portion of Scripture, and under 
prayer the Lord not only opened up the way to heaven more 
clearly to Mr. and Mrs. Worley, but also to several others 
who were present, — it was a precious season. Mr. Garrett- 
son had the blister removed ; and soon the man and his wife 
were well in soul and body. Though this event was very 
distressing to many, and not less so to the mind of Mr. 
Garrettson ; yet in the end it resulted in bringing glory to 
God, by astonishing and bringing many to serious reflection. 
The doors of the churches were shut against him, but a large 
school-room was offered to him in which he preached, — the 
hearts of many were touched ; and, the two mad people, as 
they were called, were rejoicing in the Lord, while the word 
reached the hearts of some of his enemies. 

On another occasion he was requested to visit a man in 
Little York who thought that he was troubled with an evil 
spirit: he said that, ''for a long time the devil had followed 
him, and that he had frequently seen him with his bodily 
eyes." It seems that the man w^as under conviction for sin, 
and was ignorant of what ailed him. Mr. Garrettson called 
his minister out of bed one morning, and they both visited 
him, and offered up prayer for him. After this he was 
troubled no more in the same way ; and became one of 
Mr. Garrettson 's quiet hearers. 



1781.] 



IX AMERICA. 



309 



At this time there were a number of soldiers billeted in 
this town ; and the officers declared that they would take 
Mr. Garrettson to jail if he attempted to preach again. The 
next time that he preached there, they were present, on his right 
hand. One of them stood on a bench, with uplifted staff, to 
strike or frighten him. There was no harm done to him ; 
and the same officers became quiet hearers, and invited him 
to preach to the soldiers. 

A society was formed in the vicinity of Little York at this 
time, which has continued ever since. The families of Daniel 
Worley and Wierly Pentz, were the chief families in this 
loving, zealous society. At Mr. Worley's, their first quarterly 
meetings were held ; and in his house there was preaching, 
frequently, until they erected their first little chapel in the 
outskirts of this town. 

^ Mr. Garrettson also preached at Colchester, where he saw 
some fruit of his labor. On his way from Colchester to 
Berlin, he missed his way. Calling at a house to inquire for 
the right road, he heard a person groaning and lamenting. 
On going into the house, he found the mistress wringing 
her hands, and mourning bitterly. She informed him that 
she had sold her three little children to the devil, Avho was 
coming to take them away at a certain time. To prevent 
this she had carried a razor in her bosom for three weeks, 
with a purpose to cut the throats of her children, before the 
day that she supposed the devil would come for them, and 
then cut her own throat. Mr. Garrettson told her, that he 
could prove to her, by the Bible, that her children belonged 
to God, and that it was out of her power to sell them to the 
devil. He requested her husband to take her to the preach- 
ing that afternoon. Unwilling to leave her " dear little 
children in the arms of the devil," she was at length pre- 
vailed upon to go. 

The sermon was suited to her state of mind ; and the Lord 
was pleased to make it a blessing to her. After the preach- 
ing, she came to Mr. Garrettson in rapturous joy, blessing 
God that she ever saw his face. She became a pious, 
happy woman. How great was the mercy of the Lord, in 
causing Mr. Garrettson to lose his way to save this distressed 
woman ! 

Notwithstanding the opposition that he met with, he con- 
tinued to travel through this region, and preach with great 
success, for more than two months, preaching in more than 
twenty different places. In this country he found sixteen 
different denominations of professing Christians, and some 



810 



RISE OF METHODISM 



[1781 



of all seemed zealous in their own way. Many, both among 
the German and English population, were inquiring the way 
to heaven ; one would say, Sir, can you tell me what I 
shall do to be saved? for I am the wickedest man in the 
w^hole country." Others said, This is the right religion." 
So great was the inquiry on the subject of religion, that it 
seemed that sects and parties would fall, and the name of 
Christ be all in all. More than three hundred were under 
powerful awakenings, by the spirit of God ; a number were 
already rejoicing in the love of Christ ; and about one hun- 
dred had joined the societies which he had formed. Such 
was the result of his two months' labor. In the Minutes of 
1781, Little York appears as the second circuit at that time 
in Pennsylvania. From the Conference that met in Balti- 
more in April, 1781, the Rev. Philip Cox was sent to this 
new and promising field of labor. During this year the field 
was so much enlarged, that two preachers, N. Reed and J. 
Major, were sent to it in 1782. In after years, the preachers 
had homes and preaching places at James Worley's, Lay's, 
Drinnon's, Nailer's, Wall's, Weaver's, and Holspeter's, or 
HoUowpeter's, on Conewago. 

In 1781 Mr. Pedicord was stationed in charge of W^est 
Jersey. On his reaching Mr. Abbott's, who had just moved 
into Lower Penn's Neck, Mr. Abbott related to him his dis- 
couragement, on account of the hard-heartedness of his 
neighbors. Whereupon, Mr. Pedicord retired to his private 
room, and fasted and prayed until the Lord assured him that 
the people of that region would receive the gospel ; and he 
cheerfully said, Father Abbott, these people will yet 
hunger for the Word ;" and in less than a year there was a 
great work going on in this Neck. This prophet of the Lord 
had such access to Him, as made him confident that the 
Lord w^ould work. See Abbott's Life, p. 80. 

It seems that it was on his first visit to Mount Holly, in 
the spring of this year, that the young soldier Thomas Ware 
became so interested in him, which led him to the Saviour 
and to the Methodists. As Mr. Ware, in his Autobiography, 
has not said what year he was converted in, and as there 
are several difficulties in fixing it in 1780, as in his Memoir 
in the Minutes, we assume that it w^as in 1781. As Mr. 
Pedicord was entering Mount Holly, with his heart uplifted 
to heaven, singing, " Still, out of the deepest abyss," God 
w^as pleased to own it by drawing one to himself, who, in his 
day, turned many to the Saviour. Eternity alone will dis- 
close the amount of good that has been done by His servants. 



1781.] 



IN AMERICA. 



811 



Sometimes, the Methodists have accomplished as much by 
their singing as by their preaching and praying. The power 
of music has been acknowledged from time immemorial. 
Fable teaches, that Amphion, by the power of music, charmed 
both animate and inanimate creatures ; that he built the 
city of Thebes by the music of his lyre — the stones dancing 
to it, and taking their place in the walls. The poet of 
Methodism has left us a fine parody on this fable, in these 
words : — 

^' Thine own musician, Lord, inspire, 
And may my consecrated lyve 

Kepeat the psalmist^s part. 
His Son and Thine, reveal in me, 
And fill with sacred melody, 
The fibres of my heart. 

So shall I charm the listening throng, 
And draw the living stones along, 

By Jesus^ tuneful name. 
The living stones shall dance, shall rise, 
And form a city in the skies — 
The new Jerusalem. 

Can we conjecture what tune Pericord was singing that 
so enraptured young Ware ? We know, from testimony, 
that the hymn, " Still, out of the deepest abyss," was a great 
favorite with Mr. Asbury ; we know, by the same means, 
that Light Street was his favorite tune to sing to it ; and it 
is probable that he brought the tune, if not the hymn, with 
him from England. In 1781, when Father Ellsworth led 
him into the caves of New Virginia, in one of the chambers, 
that seemed to be supported by basaltic pillars, beneath the 
stalactites, he sung, " Still, out of the deepest abyss," and 
the sound was wonderful, in that temple of nature. This 
was in June of this year; and if we are right in our date of 
Mr. Ware's conversion, there is coincidence as to time, 
in Mr. Asbury's and Mr. Pedicord's use of the same hymn 
and tune (as we suppose). It was in the same year ; it may 
have been at the same time that this music echoed in the 
cave, and in the soul of Ware. 

Mr. Asbury was a remarkably good singer, and has been 
heard to say, " That he had raised up many a son in the 
gospel that could outpreach him, but never one that could 
outsing him;" and he might have added, never one that 
could outpray him. 

Methodist hymns, and Methodist tunes, like Methodist 
doctrine, have been common property with Methodists ; they 
have learned to sing of each other, and it is not unlikely 



812 



RISE OF METHODISM 



[1781. 



that Mr. Pedicord had learned to sing Light Street to the 
above-named hymn from Mr. Asbury. At that day, when 
the stock of Methodist hymns and tunes was much less than 
it is at this time, this hymn was very popular. 

In the early part of 1781, Mr. Asbury attended a quar- 
terly meeting at the Valley preaching house, in Chester 
county. On his way to this meeting he called on His Excel- 
lency, Governor Rodney, to sign his certificate, which he 
did with great readiness and politeness. At the quarterly 
meeting he found the Methodists very lively in religion ; 
they were greatly led to speak out in love-feast, six or seven 
standing up as witnesses of a present salvation from all sin. 
We impute this to Mr. Abbott's recent labors in this circuit. 
He next went into Jersey ; where, probably, he attended a 
quarterly meeting, and had his first interview with Mr. 
Abbott. Mr. Asbury had been absent from Jersey almost 
five years. From Jersey, he returned to Pennsylvania, and 
preached at Mrs. Grace's, at Coventry, where one of his 
hearers desired him to form an independent church, and 
settle among them. This was far from Mr. Asbury's views. 
From Coventry, he paid his first visit to Old Forest. While 
in this region, he heard of the great work going on among 
the Germans, about Soudersburg — Mr. Beam's and some 
other places, which had been greatly promoted by Mr. 
Abbott's labors among them. We have already observed, 
that this work commenced as early as 1779, if not sooner, 
through the preaching of Mr. Beam, a Mennonist preacher. 
From Pennsylvania, he returned to Delaware ; and preached 
the funeral of J. B., near Dover, a man of distinction, who 
had been a great enemy to the Methodists : persecuting his 
wdfe and children for hearing them ; but, when near death, 
sent for them to pray for him, and promised, if raised up, 
to hear them preach. 



CHAPTER XL VIII. 

Soon after, Mr. Asbury met about twenty preachers at Mr. 
Thomas White's, with whom he held Conference, preparatory 
to the Conference which sat in Baltimore soon after, where 
the Conference business for this year was finished. The 
Conference year, which was now ending, may be set down as 



1781.] 



IX AMERICA, 



313 



one of prosperity. The increase of Methodists in New 
Jersey was 316 ; in Pennsj^lvania, 171 ; on the Peninsula, 
nearly 1600; and on the Western Shore of Marjdand, 275. 
In Virginia and North Carolina there was a decrease of 200. 
The increase throughout the work was more than 2000 ; and 
this was chiefly on the Peninsula. The whole number was 
10,539 — of this number there were 873 above the southern 
line of Pennsylvania, and 9666 below it. 

At the Conference of 1781, Jersey was again divided into 
East and West Jersey charges. In Pennsylvania, Little 
York was taken in. In Maryland, three circuits — Somerset, 
Talbot, and Calvert ; and Isle of Wight, in Virginia. There 
were 25 circuits, on which 54 preachers were stationed. 
Five preachers — John Dickens, Isham Tatum, Greenberry 
Green, William Moore, and Daniel Ruff— desisted from 
travelling. Mr. Dickens was broken down, but he started 
again in 1783, and continued until his death. Mr. Ruff had 
been a very useful preacher, and his locating was a loss to 
the general interests of the Methodist connection. 

From the Conference of 1781, Mr. Asbury went, for the 
first time, into New Virginia. At this time the preachers 
were forming a circuit on the South Branch of the Potomac. 
In this land of valleys, streams, mountains, caverns, and 
hanging rocks, he was filled with wonder while he reflected, 
''Thyself how wonderous then." In this region he spent 
June and July, and was fully initiated into the realities of 
frontier or backwoods life. Going to quarterly meeting, 
night overtook him and Brother Partridge. They secured 
their horses and lay down, surrounded by imagined dangers, 
and slept among the rocks. While travelling in that, then 
the roughest of circuits, sleeping on chests, floors, and on 
the ground, without beds underneath, or any covering but his 
garments, and food and fare equally rough, he enjoyed good 
health, and, with the woods for his closet, was continually 
happy. His faith in that Christianity which he and his 
brethren were proclaiming, enabled him to predicate what 
has since been realized — " That there would be a glorious 
gospel day in that and in every part of our country." As 
a specimen of zeal in going to meeting he gives the following, 
account of "A poor vv'oman, on a little horse, without saddle, 
out- went us up and down the hills, and when she came to the 
place, the Lord met with and blessed her soul." 

Some of the first appointments in this part of Virginia 
were at Hite's, Bruce's, Stroud's, Guest's, Jones's, Dew's, 
Perrill's, George's, Rectertown, Martinsburg, Shepherdstown, 



S14 



RISE or METHODISM 



[1781. 



Sbarpsburg, Newtown, Oldtown, Bath, Cressap's, Col. Bar- 
ratt's, Moses Ellsworth's, Benjamin Boydstone's, Strayder's, 
Vannieter's, HoiFman's, Col. Harland's, and Richard Wil- 
liams's. Moses Ellsworth was regarded as the patriarch of 
his neighborhood. It was at this time that he led Mr. 
Asbury into the caves of New Virginia. Benjamin Boyd- 
stone and his intelligent heavenly-minded wife were the 
excellent of the earth. Mr. Asbury says, " 1 once more had 
the happiness of seeing that tender woman, Sister Boydstone, 
w-ho careth for the preachers as for her own soul ; oft has 
she refreshed their spirits ; her gestures, looks, and words, 
are all heavenly." Brother Boydstone suffered much perse- 
cution for conscience' sake, during the Revolutionary w^ar — 
but he outlived all his enemies, and became a local preacher. 
They lived to a good old age. Mr. Aquila Brown, long- 
known as a lawyer in Philadelphia, and as a leading member 
of the Union Church, was from the region of Cressap's, 
near Cumberland, and, as we opine, was related to Mr. 
Cressap. Another of this family, Sister M'Coy, lives in 
Cecil county. Col. Barratt lived at the eastern base of the 
Alleghany Mountain. Thus far had Methodism toiled its 
way from the Atlantic up to 1781 ; and shortly afterwards 
some of the preachers crossed it to seek the lost sheep in the 
wilderness. It was about this time that Mr. Asbury became 
acquainted with the history of Richard Williams's sufferings 
among the Indians. 

Mr. Richard Williams, on the North Branch of the Poto- 
mac, was taken prisoner by the Indians, a few days before 
Braddock's defeat : nineteen of them surrounded the house, 
killed his father, mother, and brother's son, carrying Wil- 
liams and his child to Fort Pitt, now Pittsburgh, tying him to 
a tree every night to secure him. He fed his child on wild 
berries on the way to Fort Pitt, where it was taken from him ; 
nor does it appear that he ever knew any more of it. On 
the day of Braddock's defeat he was taken across the Ohio 
river and guarded to Detroit, where he found the garrison 
reduced to the extremity of eating horse-flesh. After stay- 
ing some time at Detroit, he made his escape, taking with 
him a Frenchman's gun and ammunition, and pushed for 
home, first in curve lines, and then in a more direct course. 
The Indians pursued and headed him, which obliged him to 
alter his course. Wading through deep streams the water 
w^ent over his head and wet his powder, which made it use- 
less. For three days he travelled without stopping to eat. 
By this time hunger obliged him to seek food. His first slii^t 



1781.] 



IX AMERICA. 



815 



^vas to dig sarsaparilla for sustenance. He went on, and bj 
good Providence found a fish, which a bird had dropped, and 
eat it. Coming to a large river, he saw two canoes, loaded 
with Indians, pass. From these he hid himself. The 
Indians being out of sight, he made a raft of two logs, and 
gained the opposite shore. After this, he travelled three 
days without eating or drinking. In this suffering state he 
saw an Indian, and escaped him. Coming to a stream, he 
drank, and then finding a plum tree, he ate, and took some 
of the fruit along with him. The following day he found 
part of a fawn, which he roasted : picking the bones and the 
marrow for his first meal, he carefully preserved the flesh for 
future need. After this venison was all eaten, for three suc- 
cessive days he found a squirrel. Afterwards he caught and 
eat a pole-cat. At another time he saw a hawk fly up — on 
going to the spot he found a wild turkey. Travelling on he 
carae to the Ohio, and waded through it. Xear this place an 
Indian threw his tomahawk at him. He tried to escape by 
chmbing up a tree, but found himself too weak, and fell into 
the hands of two Frenchmen and five Indians, and was again 
in the hands of his enemies. With these he feigned derange- 
ment. They took him to Fort Pitt. On the Avay, he tired, 
and they threatened to kill him. He told them he was will- 
incj to die. At the Fort an Indian charcred him with beino:: 
a prisoner from Detroit. He was put under guard, and a 
council held, to determine what to do with him. The sen- 
tence was that he should be shot. Some of them objected 
to his being killed in the Fort, saying that ''his spirit would 
haunt them there," and advised that he should be taken to 
the island and buried in the sand. He was told that he 
should eat no more meat there, but that the crickets shouM 
eat him. He let on that he knew nothing that thej^ said, 
though he understood the general purport of it. He related, 
that one morning before day, he fell into a trance, and 
beheld spirits for his conductors, and, also, saw lightning. 
The guard being asleep, he climbed up the high wall, and 
clambered over the spike palisades, and made his escape. 
Just as the cock crew for day he was discovered by the sen- 
tinel, who mistook him for a comrade, and let him pass. At 
this time he felt a conviction, which was communicated to 
him in an unusual manner, that his wife prayed for him ; and, 
during his absence, his wife was comforted with an assurance 
that she should see her husband again. Escaping thus, he 
made the best of his way without interruption, until the 
evening, when he heard a gun fire at some distance behind 



316 



RISE OF AIETIIOWSM 



[17S1. 



liim — presently another. His pursuers had found his track 
in the woods, and were after him. He strove to run, but was 
too weak. Another gun still nearer — he made what speed 
he could, and when he came to places where he made no 
track he made zigzag courses to deceive them and give him 
time to get ahead. But, as they were many, they w^ould find 
his track again. Thus he toiled on until seven guns were 
fired — the last within two or three hundred yards of him. 
His heart began to fail ; he thought he was gone, but resolved 
to labor onward as long as he had life ; and now his pur- 
suers had crossed his track and were ahead of him. Taking 
advantage of this circumstance, he turned out of the path, 
letting the Indians, who were behind, tread in the footsteps 
of those before. In the direction that he was now going he 
came to a path that led to a settlement of the whites. Not 
keeping this long, he went round the head of a ravine and 
laid himself down, concluding, that if his track was again 
discovered, he would be favored by the darkness. The 
Indians got his track twice, but did not overtake him. He 
went on in the dark as well as he could, sometimes feeling 
the bushes with his hands, and often falling down among the 
rocks from weakness. Having found smoother ground, he 
lay down until next morning. His enemies were still pur- 
suing him. He had not left his hard bed long before he 
heard two guns fired off. Coming to a hill where no marks 
of footsteps could be traced, he steered his course for Bed- 
ford, and came on a trading path, which he kept. Five days 
he lived on acorns ; afterwards he found some wild cherries ; 
but lo ! while he was eating them, up came an Indian, who 
asked him where he was going; he said, " To the Delaware." 
The Indian, taking him by the hand, gave a whoop, and other 
Indians were around him. By these he was kept a prisoner 
for some time. He was bold and active, and cooked for 
them. By his cleverness, he gained the favor of the captain, 
who praised him for doing everything like an Indian. Here 
he had more than he needed to eat. The captain was care- 
ful to secure him every night, by making him lie in a corner, 
where he drew a cord over hoop-poles, and tied deer's hoofs 
to the end, that if Williams pulled open the poles they would 
rattle the deer's hoofs, and strike the captain's face, and 
wake him. After Williams had been with these Indians some 
length of time, they w^ent to war, leaving him behind to pro- 
vide deer for the squaws. He at last found an opportunity of 
escaping, which he improved, and once more arrived safe at 
his own home, and embraced his wife." 



1781.] 



IN AMERICA. 



317 



The above is part of the experience of one of the old 
Methodists, on old Berkley Circuit. Surely this man had 
seen enough of the Providence of God to enable him to put 
his trust in Christ, after he was enlightened by the gospel. 
At his house the ^lethodists preached, and had a society, — 
he was a faithful man, and his wife was a pious woman. 

From the foot of the Allegheny, Mr. Asbury turned his 
face towards the east, holding quarterly meeting at Leesburg, 
and at Charles Penn's, near Seneca, this side of the Potomac. 
Coming to Micah Dorsey's, at Elkridge, he was seized with 
his old affliction, the inflammatory sore throat. Here he 
had the attendance of that eminent physician, Dr. Pew. 
After he was somewhat restored, he moved on preaching at 
Jones's on the Manor, then paid his first visit to Little York, 
where Mr. Garrettson had planted Methodism the previous 
spring : here he met Mr. Ranckle, once a Methodist, but 
now a German Presbyterian minister ; also Mr. Waggoner 
of the same church. Having preached at E. Jones's in 
Uwchlan, Chester county, at Benson's Chapel, at the Valley 
or the Grove, and in Philadelphia, he was, for the first time, 
at Cloud's Chapel, at quarterly meeting, where he had his 
first personal acquaintance with James Barton, then a public 
speaker among the Friends, who bore his testimony in love- 
feast, ^'that God was with the Methodists." About this 
time he became a Methodist, and a preacher among them. 
When Dr. Coke saw him three years after this, he called 
him " Si precious man." We next find Mr. ilsbury holding 
the great fall quarterly meeting, at Barratt's Chapel, where 
twelve preachers, and about a thousand people, were assem- 
bled together. 

During the year 1781, Blackiston's Chapel in Kent 
county, Del., was erected. The plan of the house, which 
was 40 by 60 feet, was furnished by Mr. Asbury. It was 
for a number of years the largest Methodist Chapel on the 
Peninsula, exceeding in size Barratt's Chapel. Some large 
and powerful meetings were held at it : it was a popular 
place. After other chapels sprung up around it, it was 
found to be larger than was necessary, and its size was 
reduced. A few years since a new house was built. The 
original trustees were, — Benjamin Blackiston, Abraham 
Parsons, Luke Howard, Richard Lockwood, William Kirk- 
ley, James Hall, Thomas Wilds, James Stephenson, and 
Richard Shaw. 



27* 



818 



RISE OF METHODISM 



[1781 



CHAPTER XLIX. 

Mr. David x\bbott had been received as a travelling 
preacher, and was stationed on Kent Circuit, Md. In the 
summer of 1781, his father the Rev. Benjamin Abbott took 
his place for a short time, and had the remarkable meetings 
recorded in his Life, p. 113-120. At the head of Elk, now 
Elkton, he preached his first sermon at S. T.'s. This is the 
earliest notice we have of the Methodists having an appoint- 
ment in this town, as yet they had no society in the place. 
In after years the Rev. Freeborn Garrettson had a niece, 
perhaps the daughter of his brother John, a Mrs. Taylor, 
living in this place. See his Life, p. 212. From here he 
went to Mr. Simmons's, near the head of Sassafras river, 
where he had a powerful time : some were awakened, and 
inquired what they must do to be saved. Here he found a 
small class : in meeting it, he had a precious time. He says, 
"Next day at my appointment, God attended the word with 
power: many wept, both white and black. In meeting the 
class many fell to the floor, among whom was the man of 
the house ; several professed sanctification, and some justifi- 
cation." It seems that this was at Solomon Hersey's on 
Bohemia Manor. Next day being Sabbath, I preached 
there ao:ain. In the mornino^ I met the black class in the 
harn ; many fell to the floor like dead men, while others 
cried aloud for mercy. I had to leave them to attend my 
appointment. When I came to the place, it was computed 
there were more than a thousand people, and a clergyman 
among them. I preached in the woods, and the Lord 
preached from heaven in His Spirit's power, and the people 
fell on the right and on the left. I saw that many were in 
a flutter and ready to flee, I told them to stand still, for 
God Almighty was come into the camp. They kept their 
stations, while I continued to invite them to fly to Jesus. It 
was a great day to many souls." 

Having received an introduction to the clergyman, and an 
invitation to call on him for conversation, he hastened to his 
afternoon appointment, " leaving the slain and wounded on 
the field. When I came to the place, I found a large con- 
gregation, and preached with great liberty. Many, both 
white and black, fell to the earth as dead men, while others 
were screamins: and crvino; to God for mercv." These 



1781] 



IX AMERICA. 



819 



meetings, it appears, had been held on Bohemia Manor and 
in Sassafras i^eck. 

After preaching, a gentleman, whom he afterwards calls 
Mr. K. (could this have been Kankey ? — Zebulon Kankey, 
from this region, became a travelling preacher nine years 
after this), invited him to his house, and said to him : " If 
what he had heard and seen that day was religion, he must 
confess he knew nothing of the matter, although he professed 
to be a good Churchman. He told me that their minister 
was both a drunkard and a liar, and advised me not to go 
near him. Next morning we went to see the clergyman." 
(Whoever he was, he seems to have been the incumbent of 
St. Stephen's, in Sassafras Neck, and lived at Fredericktown, 
on the Sassafras river.) " We then went on, and crossed 
the river (Sassafras) where I preached to a small congrega- 
tion. Here the gentleman and I parted. We had a happy 
time in class. Here I saw what I never met before — twenty 
women in class, and but one man, and he an African." This 
meeting was near Georgetovrn, or Georgetown Cross Roads ; 
at one time the preaching in this neighborhood was at 
Woodland's. 

His next appointment was at Howard's. This was in 
Still Pond. The cono;reo;ation was larcre : and the word 
reached many hearts. "I met class, and had a precious 
time. One woman fell to the floor, and after a struggle lay 
still. When she came to, she related that she had dreamed 
the night before that she saw ' a plain old man who gave me 
a clean piece of paper ; and I believe it represented a clean 
heart; and now I know that God has sanctified me.' 

"Next day, at Brother H.'s, I had a crowded house. 
The Lord attended the word with great power. The 
people fell, screamed, and cried aloud for mercy. Here I 
was as happy as I could live in the body. Many were 
awakened; and one big man, who was a sinner, stood amazed, 
wondering at what his eyes beheld. In class there was a 
powerful time : some lost the power of their bodies ; and we 
had a shout in the Lord's camp. 

Next day I went to my appointment. The rumor of the 
work caused many to attend. Looking round, I saw the 
big man again, he being of an uncommon size. In my appli- 
cation, the Lord opened the windows of heaven and rained 
down righteousness. The power of God came in such a man- 
ner that it prevented the meeting of the class. Many shouted 
praises to God; others cried aloud for mercy; some were 
all bathed in tears; while others lav on the floor as dead 



320 



RISE or METHODISM 



[1781. 



men. The people shouted with a loud shout, and the noise 
was heard afar off. Thus the meeting continued for three 
hours ; and the big man was on his knees praying. 

" Next day I preached to a small congregation of hard- 
hearted, stiff-necked, uncircumcised sinners ; and felt but 
little freedom among them. I met the little cl-ass, and im- 
pressed holiness on them ; but found them rather dead in 
religion." Of the three last appointments, one was in Wer- 
ton, and the other two may have been in Chestertovrn and 
Quaker Neck. 

" At my next appointment, I found many hundreds col- 
lected on the occasion of a funeral. The Church minister 
went through the ceremonies, and then preached a short, 
easy, smooth, soft sermon, which amounted to almost nothing. 
By this time a gust was rising, and the firmament was 
covered with blackness ; two clouds appeared to come from 
different quarters and meet over the house, which caused the 
people to crowd into the house, up stairs and down, to screen 
themselves from the storm. When the minister was done, 
he asked me if I would say something to the people. I arose, 
and with some difficulty got on one of the benches, the house 
was so crowded ; and, almost as soon as I began, the Lord 
of heaven began also. The tremendous claps of thunder 
exceeded anything I had ever heard, and the streams of 
lightning flashed through the house ; the house shook, and 
the windows jarred with the violence thereof. I lost no time, 
but set before them the coming of Christ in all His awful 
splendor, with all the armies of heaven, to judge the world, 
and to take vengeance on the ungodly. It may be, cried I, 
that He will descend in the next clap of thunder ! The 
lightning, thunder, and rain continued for about one hour, 
in the most awful manner ever known in that country ; dur- 
ing which time I continued to set before the people the com- 
ing of Christ to judge the world, warning and inviting sin- 
ners to flee to Christ. The people screamed, screeched, and 
fell all through the house," while Mr. Abbott continued to 
exclaim : " My Lord ! while you thunder without to the ear, 
help me to thunder to the hearts of sinners." "One old 
sinner made an attempt to go, but soon fell. Some of the 
people put him in a carriage, and took him w^here, as I was 
informed, he neither ate nor drank for three days and nights. 
When the storm was over the meeting ended; many were 
that day convinced, and many were converted." In 1795, 
when Mr. Abbott was spending his last labors on Kent Cir- 
cuit, he found twelve living witnesses who told him that they 



1781.] 



IN AMERICA. 



321 



were all converted at that storm ; and also told him of divers 
others, who had gone from time to eternity ; and of sevend 
who had moved out of the neighborhood. This remarkable 
meeting was near the old Kent Meeting-house (now Hinson's 
Chapel) ; and it has been often spoken of, by the people of 
Kent county, as Mr. Abbott's ''thunder-gust sermon." Be- 
tween the voice of the Lord from heaven, and the voice of 
His servant in the house, the people had never known such 
a time. 

After filling another small appointment, Mr. Abbott went 
to quarterly meeting, which was held in Mr. Simmons's barn, 
near the Head of Sassafras. Here he met his brother Sterling, 
from Burlington, N. J. Many attended this meeting. " On 
Sabbath I preached, and the Lord attended the word with 
power ; many cried aloud, and some fell to the floor. Brother 
Ivy gave a powerful exhortation, which made many weep. 
A number were converted, and some professed sanctincation." 
Mr. K., the kind Churchman, took Mr. Abbott and Mr. 
Sterling home with him. While they were conducting family 
worship in the evening, the power of God came down in a 
remarkable manner upon the colored people, who were in 
the kitchen. Brother Sterling spent an hour among them, 
exhorting and instructing them. Mr. Abbott had spent about 
two weeks on Kent Circuit ; and this preaching excursion, 
like all others of his, was attended by extraordinary manifesta- 
tions : the people had to say, ''We have seen strange things 
to-day." Such a preacher they had never listened to before. 

He, in company with Mr. Sterling, started for Jersey. 
Arriving at New Castle, where they stayed all night, he 
preached at Brother Furness's, "to a hard hearted, disobedient 
people:" such were the people of New Castle in 1781; and 
we know not that they have greatly changed since. 

From the Conference of 1781, Mr. Freeborn Garrettson 
was sent to Sussex Circuit in Virginia. It was a time of 
great public calamity : the previous year the treacherous 
Arnold had made a descent on Virginia, laying the country 
waste; and this year, Cornwallis was harassing the people 
of Virginia with his army. This state of things was unfriendly 
to the spread of Christianity. There was, also, some dis- 
satisfaction with some of the local preachers and private 
members, because the ordinances had been suspended. In 
this state of things he arrived on his circuit, and commenced 
his labors at Ellis's Chapel. He says, "As I entered the 
door, I saw a man in the pulpit dressed in black, engaged in 
prayer. I soon perceived that he was bereft of his reason. 



822 



KTSE OF METHODISM 



[1781. 



I went into the pulpit and desired him to desist. After he 
elided prayer, he began to speak ; and I had no way to stop 
him but by causing the people to withdraw. After a few 
minutes the people returned, and I preached to them. This 
strange man's testimony was, ' that he was a prophet sent of 
God to teach the people ; and that it was revealed to him 
that a person would interrupt him in his discourse.' The 
prophet returned home, and that night told his family, at 
such an hour he would go into a trance ; and that they must 
not bury him until after such a time, should he not survive. 
Accordingly, to all appearance, he was in a trance. The 
next day I was sent for to visit him. Many were weeping 
around the bed in w^hich he lay hke a corpse ; for I could 
not perceive that he breathed. About the time that he spoke 
of reviving, he came to himself. He had been happy in God ; 
and a sensible, useful man. After this, he seemed more 
rational, and I took him part of the way round the circuit with 
me, and had a hope, before we parted, that he was restored. 
Sometime after this he began again to preach Christ, and I 
trust was more humble than ever." There was something 
mysterious in the case of this man. He, like many others 
that have apparently been entranced, had little, if anything, 
to reveal on coming to him.self. 

Mr. Garrettson continued in this circuit about three months. 
As this was the time of the siege and surrender of Cornwallis 
at Yorktown, he could hear the roar of cannon day and 
night. Leaving Sussex Circuit, he Avent to form a new one, 
probably the Yadkin in North Carolina, which soon after 
appeared on the face of the Minutes. Wherever it was, a 
great work commenced. He says, "1 am now in my element, 
forming a new circuit, and have pleasing prospects. I 
preached in one place, and there was a great shaking among 
the people. I preached again the next day, and the power 
of the Lord came down in a wonderful manner. The rich, 
as w^ell as the poor, w^ere brought to mourn for Christ. 
Several fell under the word. A major was so powerfully 
WTOught upon, that it seemed he would have fallen from his 
seat had not the colonel held him up. A large society was 
united in this place, mostly of the rich." 

During this year, Mr. Garrettson, at the request of Mr. 
Asbury, acted as superintendent in the South, — giving the 
preachers their semi-annual stations, and visiting the circuits 
for the purpose of holding quarterly meetings, — settling 
difficulties, and uniting the Methodists together. In this, 
the Lord made him useful to a very great extent. His 



1781.] 



IN AMERICA. 



323 



usefulness had been greater, but for the state of things in 
the South, which he felt himself called to preach against. 
Many of the Methodists were absolutely opposed to bearing 
arms, and killing men. On this conscientious principle they 
suffered much. Beside the persecution of the tongue, some 
of them were fined, some were imprisoned, and some were 
whipped. Against this violent course of conduct on the part 
of their enemies, Mr, Garrettson bore his testimony publicly. 
As the sum of this year's labor, he travelled about five 
thousand miles, and preached some five hundred sermons. 
This was itinerancy in earnest. 



CHAPTER L. 

In the Minutes for 1781, we find the names of nineteen 
preachers as new recruits for the itinerancy — -they are Joseph 
Everett, Ignatius Pigman, Jonathan Forrest, Philip Bruce, 
Michael Ellis, James IIaw% James White, Joseph Wyatt, 
David Abbott, Jeremiah Lambert, Enoch Matson, Adarn 
Cloud, Samuel Dudley, Edward Morris, James Mallory, 
Henry Metcalf, John Coleman, Charles Scott, and Beverly 
Allen, The last-named two made a bad end. Two or three 
got under a cloud ; and two went to the Episcopalians, and 
one to the Presbyterians, The others held on steadfast in 
Methodism until death. 

Mr. James Mallory located in 1785. 

Mr. James Coleman came from Virginia in 1780 to teach 
school in Dover : a plan had been made between Doctor 
M'Gaw and Mr. Asbury to educate the youth; the Dr. 
was to have charge of the school, and Mr. Asbury brought 
Mr. Coleman to Dover, where, for a time, he was engaged in 
teaching a school of boys. His name is found in the Minutes 
until 1785, when he desisted, and became a minister in the 
old church in Virginia. He WTote a life of Mr. Jarratt, 
w^hich, so far as it speaks of the Methodists, did no credit to 
the writer, nor to the subject of the narrative, if what he 
WTote was true. 

Mr. Adam Cloud w^as about the seventh itinerant from 
Delaware, raised in the north end of the state. His first 
year w^as on Roanoke Circuit, where he w^as baptized by Mr. 



824 



RISE OF METHODISM 



[1781. 



Jarratt. His conduct did not give general satisfaction to the 
Methodists, and in 1787 he left them, and the Conference 
disowned him, and regarded him as expelled. After this he 
met Mr. Asbury, and dunned him for arrears of quarterage 
"until he gave him fourteen pounds, to get clear of him. We 
have been informed that he afterwards joined the Episcopa- 
lians and became a settled minister in one of the West India 
Islands. 

Mr. Enoch Matson, it appears, w^as brother to Aaron Mat- 
son who gave name to Matson's Meeting, now Mount Hope, 
near Village Green, in Delaware county, Pa. In 1785 he 
was made an elder. He stood high, as to rank and gifts ; 
but for some cause, like the unfortunate Chew, he was dis- 
owned by the Conference in 1788. 

Charles Scott was in the work about two years. Mr. 
Asbury gives the lights of his character thus He is like 
a flame of fire, apparently full of the Holy Ghost, and pro- 
fesses the sanctifying grace of God. He has good sense 
and good utterance — a useful man, dealing faithfully with 
the societies." Now follow the dark shades — -"He became 
horribly wicked : was in the habit of speaking maliciously 
of his former friends — he died an apostate in a drunken 
revelry." 

Beverly Allen, of the South, was very promising in the 
beginning of his ministry. He was elected to the office of 
elder at the Christmas Conference, and ordained the follow- 
ing year, and placed in charge of the work in Georgia. He 
began to deteriorate, and going from bad to .worse, he was 
expelled in 1792 ; and in 1794, he shot Major Eorsyth, the 
Marshall of the Federal Court in Georgia, while attempting 
to serve a writ upon him. Concerning him, Mr. Asbury says : 
" He has been speaking against me to preachers and peo- 
ple, and writing to Mr. Wesley and Dr. Coke ; and being 
thereby the source of most of the mischief that has followed. 
He is now in jail for killing the major. A petition is pre- 
pared declaring him to have shown marks of insanity before 
he did this act. The poor Methodists must unjustly be put 
to the rack on his account, although he has been expelled 
two years. I have had my opinion of him nine years, and 
gave Dr. Coke my thoughts of him before his ordination. I 
pity and pray for him, that if his life is given to justice, his 
soul may yet be saved." At the appointment at Allen's, in 
North Carolina, Mr. Asbury renaarked : " The people here 



1781.] 



IN AMERICA. 



325 



are famous for talking about religion, and here and there is 
a horse thief among them." 

Beverly Allen made his escape from prison, and went to 
Logan county, Kentucky, then an asylum for outlaws. 
Here he professed the doctrine of Universalism. He taught 
a school ; and young Peter Cartwright was one of his pupils. 
His last end was in darkness and despair : he said, he could 
make the mercy of God cover every case but his own. 
See the Autobiography of the Kev. Peter Cartwright, p. 
28. 

Mr. Ignatius Pigman seems to have been a native of what 
was then Frederick county in Maryland, raised near the Poto- 
mac among the mountains. He began to travel in 1780 ; and 
w^as about the most pleasing and persuasive preacher that the 
Methodists then had. Mr. Ware couples him with Caleb 
Boyer as a great extemporizer ; and while Boyer was the 
Paul, Pigman was the eloquent Apollos of the Methodist 
connection at that day. In 1788 he located to provide for 
his family. In 1800 Mr. Asbury met him at his brother's, 
Mr. Joshua Pigman, and remarked, " Art thou he ? Ah ! 
But Oh ! how fallen ! how changed from what I knew thee 
once ! Lord, what is man if left to himself!" This language 
seems to imply a moral lapse ; but what caused or constituted 
it, we know not. Mr. Pigman went to New Orleans, and 
engaged in speculation in flour, about 1812 ; and it is said 
that he lost all the money he ever accumulated, and some 
s^uppose that he lost future happiness also. A nephew of 
his defended the Rev. Jacob Gruber, when he was prose- 
cuted in Maryland, about 1818, for preaching a sermon 
calculated, as was alleged, to incite the slaves to rebellion. 
This trial, which was published, is one of the greatest curiosi- 
ties relating to the jurisprudence of our country. 

Mr. James Haw volunteered to go to Kentucky in 1786, 
as an elder : he had been previously a pioneer in Western 
Pennsylvania. In 1791, he was returned as located. W^hen 
James O'Kelly's views were spread in Kentucky, he became 
favorable to them ; and was regarded as disaffected towards 
the views of the great body of the Methodists. The chasm 
between him and them widened ; and he finally became a 
pastor over a Presbyterian congregation in 1801, in Cumber- 
land, Tennessee, when the great revival of religion began in 
that region. He ended his days among the Presbyterians. 

Mr. Henry Metcalf, of the South, was a good man, of 



326 



RISE OF METHODISM 



[1781. 



a sorrowful spirit, and under constant heaviness. When he 
was near his end he got out of his bed, kneeled down, and 
thus died in prayer, on his knees — this was in 1784. 

Mr. Samuel Dudley was a useful preacher, that located in 
1788. 

Mr. Edward Morris, of Virginia, continued in the work, 
maintaining a consistent character, until 1790, when he de- 
sisted. 

Mr. James White labored successfully for eight years : his 
lively preaching was made a blessing to many, vfhile his holy 
life was a safe example for others to imitate. With holy 
resignation to Heaven's will, he died peacefully in 1789. 

Mr. Jeremiah Lambert was a native of New Jersey ; and 
although his opportunities for improvement had been small, 
yet in the school of the itinerancy he soon became eminent 
in the pulpit. When the Methodist Church was organized, 
he was ordained an elder for Antigua, in the West Indies. 
In 1786 he died, much lamented by all who knew him. 

Mr. David Abbott, son of Benjamin Abbott, was converted 
under the ministry of Philip Gatch, while preaching in Jersey, 
in the latter end of 1773. After laboring as a local preacher 
for a few years, he began to itinerate in 1781. In 1784 he 
stopped. In 1793, and in 1794, his name is in the Minutes : 
this last year he was in New England, on New London Cir- 
cuit ; after this it appears he was altogether local. 

In 1796, Mr. Abbott was living at Upper Alloways Creek, 
in Salem county, N. J. : at this time his father made his 
triumphant exit from this world of affliction to glory, at his 
house. In the following year, Bishop Asbury notices him 
as a merchant in Crosswick's, New Jersey. Through his 
subsequent life he was faithful as a Christian. He has a 
son, by name David Abbott, who lives at Old Chester, Pa., 
who has long walked in the steps of his father and grand- 
father. 

Mr. Joseph Wyatt was a native of Kent county, Del., 
raised near the present town of Smyrna. He embraced re- 
ligion, and joined the Methodists when they first came into 
his neighborhood in 1778. In 1779 he began to speak in 
public. In 1780, Mr. Asbury employed him as a preacher; 
and, in 1781, his name appears in the Minutes. For a few 
years he resided in Duck Creek Cross Roads, now Smyrna, 
where he carried on the shoemaking business, and served 
also as an itinerant. Being a weakly man he broke down, 
and located in 1788 ; but entered into the work again in 
1790j and continued in it until about 1797. Mr. Ware says: 



1781.] 



IN AMERICA. 



327 



In talent he was little inferior to any among us ; and in 
purity perhaps to none. His sermons were short, but com- 
posed of the best materials, and delivered in the niost pleas- 
ing manner.^" In the latter end of his life he was chaplain 
to the legislature of Maryland, and resided in Annapolis for 
a number of years. He was about the sixth travelling 
preacher from the state of Delaware. 

Michael Ellis was born in Maryland in 1758, and embraced 
religion when fifteen years old, in 1773. In 1781, his name 
first appears in the Minutes as a travelling preacher. He 
was made a deacon at the Christmas Conference, and ordained 
when Mr. Asbury was made Bishop. In 1788, he located to 
take care of a family. Subsequently, he removed to Bel- 
mont county, Ohio. Having raised up an interesting family, 
he re-entered the itinerancy again in 1810, in the Western 
Conference. While laboring in Ohio, in 1814, among many 
others who were brought to the Saviour and united with the 
Methodists, was a stiff Roman Catholic family by the name 
of Walker : the son, since known as the Rev. George W. 
AValker, of the Cincinnati Conference, was also converted. 
In 1819, he took a superannuated relation to the Ohio Con- 
ference, in which relation he continued until death. He had 
removed from Belmont, and fixed his home in Rehoboth, 
Perry county, Ohio. Here, in 1830, he left earth's scenes 
for the long-hoped-for realities of paradise. In personal 
appearance he was fine and imposing ; in his deportment, 
high and courteous. He was in his seventy-third year when 
taken from the Church below to join the Church above. 

Mr. Jonathan Forrest was a native of Frederick county, 
Md. He continued in the work as an itinerant until 1793. 
After this he was a supernumerary up to 1805. He, like all 
the preachers of that time, had his share of persecution and 
suffering: at one time he was imprisoned. In 1838 he was 
living in Frederick county, at which time he was about eighty 
years old, and very feeble. From all that we can learn of 
him, he ''kept the faith," and died in hope of the ''crown 
of righteousness." 

Mr. Philip Bruce was a descendant of the French Protest- 
fints, — a native of North Carolina. He was a soldier in the 
revolutionary war. In early life he obtained religion, and 
with a pious mother joined the Methodists. As a travelling 
preacher, he travelled extensively on circuits and districts 
until 1817, when he was superannuated. In the General 
Conference of 1816, there was a strong feeling to make him 
Bishop Asbury's successor: and, probably, nothing but age 



328 



RISE OF METHDDTSM 



[1781 



prevented it. The mantle of Mr. Asbury fell on the Rev. 
Enoch George. Mr. Bruce continued to wait in glorious 
expectation of his change to come until May, 1826, when he 
departed in victory, at the house of his brother, Mr. Joel 
Bruce, in Tennessee. At his death, he was the oldest mem- 
ber of a Methodist Annual Conference in America, except 
the Rev. Freeborn Garrettson. So says the Minute of his 
death. To show respect to his memory, the Virginia Con- 
ference resolved to set up a suitable monument over his 
revered remains. 



CHAPTER LI. 

Mr. Joseph Everett was born in Queen Anne's county, 
state of Maryland, June 17, 1732. Among Methodist 
preachers there has been not only a great variety of talent, 
but also of manner and tact. This has been a wise arrange- 
ment, to suit the no less various tastes of their hearers ; 
seeing, that every preacher can please, and profit some, and 
no one can meet the expectation of all. Mr. Everett was, 
we think, the roughest-spoken preacher that ever stood in 
the itinerant ranks. But let no one prejudge him ; but 
follow him through his ministerial life of thirty years, which 
closed in a most triumphant death, and see if a doubt 
remains that he was a good man. As he wrote an account 
of his experience, which was published in the Arminian 
Magazine, in order to show his manner of expressing himself, 
we will give his language to some extent. He says his 
parents were neither rich nor poor, but labored, and taught 
him to labor. "As to religion, we had none, but called 
ourselves of the Church of England. We went to church, 
and heard a parcel of dead morality, delivered by a blind, 
avaricious minister, sent by the devil to deceive the people. 
Since the Lord has opened my eyes, I have stood amazed to 
see sinners giving extravagant sums (of money) to blind 
guides, to go before them to hell. My nature was a fit soil 
for the devil's seed to take root, and grow in. I learned to 
swear, to tell lies, and vent my angry passions. I was often 
uneasy, afraid to die, and felt a weight of gailt that caused 
me to resolve to do better. I never heard one gospel sermon 
until I was grown up. 



1781.] 



IN AMERICA. 



329 



In this state of wickedness I lived till I was married. 
I chose a companion that was as willing to go to the devil as 
I was ; it would have puzzled a philosopher to determine 
which of us loved sin most. Thus I went on until the New 
Lights, or Whitefieldites, came about. I went to hear them ; 
and, saw myself in the way to hell ; and was taught that I 
must be born again, and know my sins forgiven. I began 
to fall out with my sins, — -to read the Bible, — to pray in 
secret, and likewise in my family,— thus I went on for 
nearly two years. The minister that I heard, taught that 
Christ died for a certain number, and not one of them would 
be lost; and all the rest of mankind would be damned and 
sent to hell, — that the elect must persevere and go to heaven. 
By this trap the devil catches millions of unwary souls. 
The Lord knows what I suffered by it. I was no stranger 
to persecution, as I reproved sin. By this time I was joined 
in communion with the New Light Church, and was thought 
to be a great Christian ; but, as yet, a stranger to the know- 
ledore of sins foro^iven. In 1763/'^ I went into a chamber to 
seek the blessing. I was on my knees but a few moments 
before the Lord shed His love abroad in my heart, and I felt 
I had redemption in His blood, even the forgiveness of sins. 
I was so simple that I thought there was no sin in my soul. 
But in a short time the enemy of my soul began to work 
upon the unrenewed part of my nature, and I felt pride, 
self-will, and anger. Our minister told us, though we might 
know our sins forgiven, it was impossible to live without sin. 
At last the devil found out a scheme that answered his 
purpose: he baited his hook, and I swallowed it. I still 
went to hear preaching, prayed in my family, but my con- 
science told me I was a hypocrite. My principle was, ' that 
there was no falling from justifying grace ;' and, indeed, it 
was impossible for me to fall, for I had shamefully fallen 
already. The brethren began to look very coldly at me, 
and as I grew worse they disowned me, saying I had never 
been converted ; and for months I never went to meeting. 
Thus I went on to please my master the devil. My con- 
science giving me no rest, I took the method that Cain did 
to stifle his ; he, by the noise of axes and hammers in build- 
ing cities; I, by the hurry of business, and the clash of 
wicked company, and often by drinking. I continued in 
this state until the commencement of the war between Great 

* In this year the walls of St. George's, in Fourth street, Philadelphia, 
were put up, — they are still standing, — the oldest brick walls in which 
Methodists worship in America, 
28- 



330 



RISE or METHODISM 



[1781. 



Britain and America ; and then became a warm Whig, and 
repaired to the muster-field to learn the use of arms, and 
turned out a volunteer. When I had acted my part at camp, 
I returned home. By this time there was a people called 
Methodists that had come into the place where I lived, 
telling the people that ' everybody might be saved.' This 
doctrine I did not believe, and thinking they were not sent 
of God, I determined to oppose them. I continued to per- 
secute them, but, like the rest of the devil's children, always 
behind their backs, or at a distance. I went one evening to 
hear one exhort, but did not like to hear the people make 
such a noise, though I liked a noise in a tavern. About the 
14th of March, 1778, a woman persuaded me to go to 
Mr. White's, to hear preaching. I went, and heard Mr. 
Asbury. As the discourse was practical, and not doctrinal, 
I could find no fault with it, unless because it was delivered 
by a Methodist preacher, w^hich is too much the case in this 
polite age, among the rich and the great,— the honorable 
children of the devil. 

" My prejudice subsided, and a way was opened for con- 
viction. The human soul is like a castle, that we cannot get 
into it without a key. Let the key be lost, and the door 
continues shut. I once had the key, but the devil had got 
it from me. I began to feel the returns of God's grace to 
revisit my soul. The eyes of the people began to be upon 
me. My old companions looked very coolly at me ; and the 
Methodists had their eyes on me, no doubt for good ; espe- 
cially my friend Edward White frequently asked me home 
w4th him, and conversed with me on Methodism ; knowing I 
w^as Calvinistic, he furnished me with the writings of Mr. 
Wesley and Fletcher. I once heard him say, ' If Christ 
died for all, all were salvable; and they that were lost, were 
lost by their own fault;' which gave me more insight into 
the scheme of redemption than ever I got before by all the 
reading and preaching I had practised. I was more and 
more engaged to save my soul. In retiring to pray, I have 
felt the spirit of the devil in my very flesh. It seemed that 
I could hear the fiend say, ' What ! are you praying again ? 
you had better quit, — after awhile you will tire, and leave 
oif as you did before.' I went forward in the way of duty, 
and on the 5th day of April, 1778, the Lord set my soul 
once more at liberty. 

I read Mr. Wesley on Perfection, but the mist of Calvin- 
ism was not wiped from my mind ; they had taught me that 
temptations were sins. I could not distinguish between sins 



1781.] 



IN AMERICA. 



and infirmities; and hardly believe that any Antinomian can. 
I began to feel the necessity of joining the society, Avhich I 
did, in order to grow in grace. I began to speak to iny 
acquaintance about their souls, and sometimes to preach, and 
found that some were wrought upon. In family prayer, 
sometimes, the power of the Lord would descend in such a 
manner as to cause the people to mourn and cry. Nor would 
they be able to rise from the floor for half a night. My 
exercises about preaching were so great that I have awoke 
from sleep, and found myself preaching. While I was in 
the way to hell, I lived for the most part of my time without 
labor ; now, I earned my bread by the labor of my hands ; 
and studied divinity at the plough, axe, or hoe, instead of the 
college. At last I disclosed my mind (on the subject of 
preaching) to my friend Edward White. At this time, that 
man of God, C. B. Pedicord, was riding in the circuit. He 
sent for me to meet him at an appointment near Mr. White's, 
and asked me to give an exhortation, and then gave me a 
certificate to exhort. The 1st of October, 1780, I went to 
Dorset Circuit, and had seals to my ministry. I stayed four 
wrecks, and returned to secure my crop. By this time the 
devil, by his emissaries, had put it into the heart of my wife 
to prevent my travelling. She made a great noise, which 
gave me much trouble. I might as well have undertaken to 
reason with a stone. Till now she had some faint desire to 
save her soul ; but this banished all from her heart. I 
returned to Dorset, and stayed till February, 1781, when I 
was sent to Somerset Circuit to labor in Annamessex. My 
labors were abundantly blessed ; many found peace with 
God, and some large societies were formed." 

In November, 1781, Mr. Everett was sent to West Jersey 
with James 0' Cromwell. Here his labors were blest, and 
many seals were set to his ministry. At the May Confer- 
ence of 1782. he says, " I was appointed to East Jersey, 
with that man of God, John Tunnell, whom I loved as 
another self." While preaching here his hard blows had 
stirred the ire of the people about Germantown, in Jersey, 
and the mob was after him with clubs, as was supposed, 
under the connivance of their superiors ; but, finding that 
he was legally qualified to preach, he received no hurt from 
them. The success of the Methodists alarmed the priests, 
both Dutch and English, and this seemed to be the cause 
of his persecution. In November of this year I was 
appointed to Philadelphia Circuit with John Tunnell, and 
Nelson Reed. Here our labors were blessed. That part of 



832 



RISE OF METHODISM 



[1781. 



the Circuit that profited least by our ministry was the city 
of Philadelphia. The reason was, one said I am of Paul ; 
another, I am of ApoUos ; and another, I am of Cephas 
Where this is the case there are very few to follow Christ. 
They are like weathercocks, which can never be kept at 
one point." At this time, this circuit embraced all the 
appointments between the Delaware river and the Susque- 
hanna. There was, till lately, one individual living in 
Philadelphia who heard him (and he was the first Methodist 
preacher he ever heard), at this time at Captain Johnson's 
near Barren Hill, in Montgomery county, seventy-two years 
ago. Under the discourse a woman cried out and swooned 
away, and was carried into the kitchen, where little Jacob* 
was sitting, greatly terrified by the preaching. While the 
woman was being removed, the speaker was silent. This 
being done, he let them know that he had something more 
to say to them that night. This was sad intelligence to the 
youthful hearer, to learn that he had still to tremble under 
the ministerial thunder of this Boanerges. 

A daughter of Mr. Abraham Supplee, noAV living in 
Philadelphia, in her eighty- third year, having been a Meth- 
odist for more than sixty years, whose name is Smith, 

remembers to have heard Mr. Everett commence one of his 
discourses in 1782, by saying to the irreligious, among his 
hearers, "It is just six weeks since I was here last, and 
some of you are six weeks nearer hell than you were then." 

During the year 1781, the Methodists lost two of their 
preachers, Messrs. Robert Strawbridge, and Philip Adams. 
The former was the first instrument in raising up Methodism 
in America. The latter, a native of Virginia, was a useful 
preacher, closely attached to Methodism. 

The winter of 1781 and 1782 was spent by Mr. Asbury 
in the South ; and it became a general practice with him, so 
to arrano-e his work, as to be in this re^rion durino; his future 
winters. The surrender of Cornwallis, in October of this 
year, removed an impediment out of the way of his travel- 
ling ; and, it was now generally known, that he was no 
enemy to America. He attended a number of quarterly 
meetings, and had to exert all his influence to restrain some 
of the local preachers, who were not satisfied unless they 
administered the ordinances. 

While in North Carolina, his accommodations were some- 
{hing better than he found in New Virginia the previous 



Jacob Knows. 



17S1.] 



IN AMERTCA. 



summer, — these were on the floors of their houses, and on 
the ground. Of those he says, I have to lodge half my 
nights in lofts, where light may be seen through a hundred 
places; and, it may be, the cold wind at the same time blow- 
ing through as many ; but, through mercy I am kept from 
murmuring, and bear it with thankfulness, expecting ere 
long to have better entertainment — a heavenly and eternal 
rest." His experience enabled him to say, ''I always find 
the Lord present, when I go to the throne of grace. I am 
filled with love from day to day. I bless the Lord for the 
constant communion I enjoy with Him. 0, that the Lord 
may keep me from moment to moment. The work of God 
puts life in me ; and my greatest trials arise from ' taking 
thought.'" 

About this time Mr. Asbury heard the welcome news, 
that England had acknowledged the Independence for which 
America had been contending. We have been informed by 
authority which we deem reliable, that Mr. Wesley said to 
King George, " If you suffer that good man Doctor Dodd 
to be executed, you will lose all your children in America." 
It is certain that King George did suffer that good man Dr. 
Dodd to be hung, in the year 1777 ; and, it is equally 
certain, that King George lost all his political children, in 
the United Provinces, between the St. Lawrence river and 
the Gulf of Mexico. 

While Mr. Asbury and his fellow-laborers were toiling to 
bring souls to Christ, and train them for everlasting happi- 
ness, it was encouraging to receive such accounts as the 
following: — ''My old friend J. Mabry told me that his 
daughter F. Mabry, who for some years had lived the life 
of faith, was taken ill last August. When about to die the 
Lord cut short His work in her soul, cleansing her heart from 
all sin. She testified what God had done for her with great 
power — all present were surprised with her language. She 
seemed to be kept alive one whole day almost miraculously 
— it appeared that the power of God was so strong upon 
her, that she could not die." 

''Brother Samuel Yearo;an o;ave me an account of a lio:ht, 
his wife saw one day, while at prayer in a thicket near the 
house ; it shone all around her, above the brightness of the 
sun. At first she resolved to tell it to no one ; she, how- 
ever, communicated it to her husband. He observed to her, 
Perhaps you will die soon, are you willing? She replied, 
Yes ; and expressed a wish, that she might not have a long 



334 



RISE OF METHODISM 



[1781-2. 



sickness, if the Lord was about to take her to Himself ; — 
within two weeks she departed this life." 

'•Captain Wood, of the American army, was taken 
prisoner by the British when they took Charleston. Obtain- 
ing a parole he returned home to Virginia, where he was 
awakened, and in such distress of soul, that he attempted to 
destroy himself. He would suffer no one to come near him, 
but that good man, Robert Martin, of Appomattox river. 
At length the Lord set his soul at liberty, and he became a 
serious happy Christian, much devoted to God and His cause. 



CHAPTER LIL 

The Conference of 1782 began at Ellis's Chapel, in Sussex 
chunty, Va., attended by about thirty preachers. It appears 
that this was the first Conference that the Rev. Jesse Lee 
ever attended, who thus describes the spirit that prevailed 
among the preachers at it : — 

" The union and brotherly love which I saw among the 
preachers, exceeded everything I had ever seen before ; and 
caused me to wish that I were worthy to have a place among 
them. When they took leave of each other, they embraced 
each other in their arms, and wept as though they never ex- 
pected to meet again. Had the heathen been there, they 
might have well said, ' See how these Christians love one 
another.' At the close of the Conference, Mr. Asburj^ came 
to me and asked me, if I was willing to take a circuit. I 
told him that I could not well do it ; that I was afraid of 
hurting the cause. Mr. Asbury called to some preachers 
that were standing in the yard, saying, ' I am going to enlist 
Brother Lee.' One of them asked, 'What bounty do you 
give ?' He answered, ' Grace here, and glory hereafter will 
be given, if he is faithful.' " Mr. Lee commenced his itinera- 
ting career of great interest and usefulness in the following 
November, in company with the Rev. Edward Drumgole. 

This Conference, which began at Ellis's Chapel in April, 
adjourned to Baltimore — where it finished the Conference 
business for this year, in the latter end of May. 

The following new circuits appear in the Minutes this 
year : Yadkin, in North Carolina ; South Branch, in Vir- 
ginia ; Lancaster, in Pennsylvania ; and Sussex, in Delaware. 



1782.] 



IN AMERICA. 



835 



There were 26 circuits, supplied by 59 preachers, exclusive 
of Mr. Asbury. 

The effect of the war had caused some decrease in the 
number of Methodists in North Carolina and Virginia ; but 
in New Jersey, Pennsylvania, Delaware, and Maryland, there 
was a fair increase. The greatest prosperity had been in 
Dorchester, Md., where the increase was oOO. Here, per- 
secution was most violent, and here the Lord wrought most 
powerfully ; the hosts of Satan fought hard, but the Lord's 
hosts conquered. The increase in the connection was 1246 ; 
the whole number of Methodists was 11,785. 

After the Conference ended in Baltimore, ]Mr. Asbury 
went as far west as Colonel Barratt's, at the Allegheny Moun- 
tain.* In this journey, he found hard fare. He says, My 
poor horse was so weak, for want of proper food, that he 
fell down with me twice. This hurt my feelings more than 
anything I met with in my journey. The merciful man con- 
sidereth the life of his beast." He returned through Mary- 
land and Pennsylvania, into Jersey, where John Tunnell and 
Joseph Everett were laboring: while in this state, he went as 
far as Monmouth county, where Methodism was but two years 
old, visiting Upper and Lower Freehold, where that good man, 
William Tennant, had exercised his ministry. From here he 
passed to the Peninsula, and, for the first time, oflBciated in 
White's new chapel. After paying his first visit to Dor- 
chester, and attending a large and powerful quarterly meet- 
ing at Brother Airey's, he came, in company with some 
twenty preachers, by Judge White's, to quarterly meeting 
at Barratt's Chapel. 

There were four preachers — William Gill, Moses Park, 
Henry Metcalf, and David Abbott — sent to Sussex Circuit, 
in Delaware, in 1782, In the course of the year, it was 
divided ; and the upper part was called Dover, which appears 
on the Minutes the following year. On this new circuit, Mr. 
David Abbott was preaching ; and in October of this year, 
his father, the Rev. Benjamin Abbott, came on the circuit 
and filled the appointments for the son, recorded in his Life, 
pp. 120-126. Mr. Abbott overtook his son, preaching to a 

* While Mr. Asbury was among the mountains of Virginia, in com- 
pany with John Hagerty and other preachers, about the middle of July 
of this year (1782), that horrible tragedy, recorded by J. B. Finley in 
his " Sketches of Western Methodism,''' was acted''. Big-Foot, "the 
Indian warrior, having crossed the Ohio river, committed murder on 
its banks, and was pursued and killed by Adam Poe and his brother. 
(See " Sketches,'' by Finley, p. 540.) 



RISE OF METHODISM 



[1782, 



large congregation on the Sabbath, in an orchard which was 
on the riglit hand side of the road from Duck Creek Cross 
Roads to Duck Creek village. This orchard is no more. 

Coming behind him, he saw nothing of me until he con- 
cluded. As soon as he stepped off the stand, I stepped on, 
and gave an exhortation — and instantly God attended the 
truth with power, the people cried aloud, and we had a shout 
in the camp ; but as it was likely to interfere w^ith our next 
appointment, I dismissed the people, and went to Blackiston's 
Meeting-house, where the people expected me, and a large 
multitude was assembled. I preached w^ith life and power, 
and the Lord attended the word ; many wept, and I trust 
some good was done." He went home with Mr. Benjamin 
Blackiston ; and in the evening met class, and endeavored to 
show them the nature of holiness of heart. " While speak- 
ing to the society, one and another cried out, until the cry 
became general ; and there was such w^eeping, crying, and 
shouting, that I could not speak to any more. One young 
w^oman cried out, that she knew she was not an angel ; but that 
God had given her a clean heart. A young man — a Baptist 
— clasped me round the neck, and said, I know the Lord is 
here, for I feel his Spirit. I was as happy as I could well 
continue in the body." 

" At my next appointment, the power of the Lord was 
present. One sinner fell to the floor, and cried mightily to 
God to have mercy on his souL When he revived, he 
declared that his sins w^ere pardoned ; and exhorted the un- 
converted to seek the Lord." This appointment, as also the 
two that follow, were around the present tow^n of Smyrna ; 
there were more than half a dozen preaching places within 
eight miles of this place. 

At his next appointment, " the children of the devil were 
greatly offended, and intended that day to kill me ; here I 
had a crowded congregation. The word was attended with 
power. Several attempted to go out, but the crowd about 
the door obliged them to stay in. They began quickly to 
fall to the floor, and to cry aloud ; and soon there was a 
shout in the camp. One young man that was struck to the 
floor, was for three hours apparently dead ; his flesh grew 
cold, his fingers so stiff", and spread open, that they would 
not yield. Many said. He is dead. I now for the first time 
felt fear that any one would expire under the mighty power 
of God ; and concluded I would go home, and not proceed 
a step further, as killing people would not answer; but at 



1782 ] 



IN AMERICA. 



097 



last he came to, and praised God for ^vllat he had done for 
his souh" 

" At my next appointment, I preached in a barn to a 
large congregation. There T\'as much ^'eeping. Here I 
met with two young Nicolites, who spoke freely to me on 
spiritual things. One of them followed me three days, and 
left me full of tender love." The Xicolites sprung from 
one Nicols, who held Quaker principles ; but was not acknow- 
ledged by the Friends. He made plainness of dress, and 
light-colored clothes, part of his religion ; condemning sing- 
ing (except singing their discourses), and family prayer at 
set times. His followers were few, and they have passed 
away. ^Ye have heard some of them speak. 

"My next appointment was at the house of a preacher; 
who, havino^ heard of what was o:oino; on, told me that it was 
all confusion, that G-od was a God of order. I told him he 
might rest assured that it was the power of God. While I 
was preaching, the power seized a woman sitting before me ; 
she began to tremble, and fell to the floor. When she came 
to, she sprang up, clapping her hands, and crying aloud, ' Tell 
the sinners it is the work of the Lord I' This alarmed the 
town, and brought many people together ; and the Spirit of 
God laid hold on several of them ; and they began to weep. 
Directly the slain and wounded lay all through the house ; 
some crying for mercy, and others praising God; and among 
them the preacher, in whose house they were. Some pro- 
fessed to have received the pardon of their sins ; and one 
testified that the blood of Christ had cleansed from all sin. 
I met the class; and spoke first to the preacher: What do 
you now think of it, my brother — is it the work of God or 
not? ' 0!' said he, never thought that God would pour 
out his Spirit in such a manner, for I could not move hand 
or foot any more than a dead man ; but I am as happy as I 
can live.' " This preacher appears to have been Joseph Wyatt, 
who lived at Duck Creek Village, or at Duck Creek Cross 
Roads. 

" Kext day I preached at Brother Cole's. Here I found 
a lively class ; and we had a precious time. A predesti- 
narian woman was convinced, and joined society." John 
Cole, it appears, lived not far from Duck Creek Cross Roads. 

" Next morning being the Lord's day, I went to the 
preaching house, which, though large, did not hold half the 
people. I preached with freedom; and many wept. I spent 
the evening at Brother Cole's, conversing on what God was 
doing through the land." As Severson's preaching house 



338 



RISE OF xMETIIODISM 



[1782. 



was hardly built as yet, this place of worship seems to have 
been either Blackistoii's, or Friendship, in Thoroughfare 
Neck. 

'' I went from hence to Brother E.'s, and preached to a 
larcre cono:reo:ation in a barn, where the work broke out in 
power: many cried aloud for mercy, while others were re- 
joicing in God. Here I met with C. R., a pious young 
woman, who professed and lived sanctification." In this 
region there were Richardsons, Ridgleys, and Raymonds; 
but who C. R. was we can make no safe conjecture. 

At my next appointment I preached to a large congrega- 
tion in the woods, and was informed that I was to be attacked 
by the clerk of the Church, who had attacked some of our 
preachers. The power of God attended the word, and the 
clerk sat with his spectacles wrong side up, twisting and 
wringing his mouth, and pulling and tugging those near him, 
until they grew ashamed of him, and moved away from him. 
I fixed my eyes upon him, and cried as loud as I could, The 
devil is come into the camp ! The devil is come into the 
camp ! Help, men of Israel ! Every man and woman to 
their sword ! Cry mightily to God, that the power of hell 
may be shaken ! In an instant we had the shout of a king 
in the camp; the clerk took off his spectacles, hung his head, 
and did not raise it again until I was done. When service 
was over, many came to me, and asked me if I did not see 
the devil bodily. I told them no ; I only saw one of his 
agents acting for him. Several broken-hearted sinners flocked 
around me ; I requested them to go to the house where I was 
to meet class. We had the house full. I concluded only to 
sing, pray, and give an exhortation, enforcing sanctification, 
by telling them what God was doing on the circuit. Brother 
E. was soon on the floor, and quickly another, until four fell. 
Soon six or seven sinners fell to the floor. This meeting 
lasted about two hours, during which Mr. Abbott and the 
pious Miss C. R. labored with the people." 

As there were but two Episcopal churches in the bounds 
of Dover Circuit at this time — one at Duck Creek, which Mr. 
Abbott had just left, and the other at Dover — this meeting 
was, it seems, at Dover. The woods in which he preached 
was, in all probability, that beautiful grove where Wesley 
Chapel was erected two years afterTvards; and the comic 
clerk was the clerk of the Protestant Episcopal Church in 
Dover. 

Next day I met Brother Asbury and about twenty other 
preachers, at Brother Thomas White's, on their way to quar- 



1781.] 



IN AMERICA. 



839 



terly meeting. Brother Asbury asked me -W'hat news I 
brought from the sea-coast. One of the preachers said 
(judging from his common appearance that he was a dolt), 
' Why, he can tell you nothing.' ' Yes, yes," said Brother 
Asbury, 'he can tell us something.' I then related how 
God was carrying on his work, and they were amazed. 
Brother Asbury called me up stairs, and told me I must 
preach that evening. I told him I could not, as they were 
all preachers. He then said, ' You must exhort after me.' 
After he had preached, I arose; and, as they were mostly 
preachers, I related my experience, and exhorted them all to 
holiness of heart. In the morning, Brother Asbury stroked 
down my hair, and said, 'Brother Abbott, the black coats 
scared you last night.' We all set out for quarterly meeting. 
Towards evening, not far from the place, vre stopped at a 
door, and Brother Asbury said to the man of the house, 
'You must send out aad gather your neighbors;' and turn- 
ing to me said, 'You must preach here to-night.' We had a 
large congregation. I preached: some sighed, some groaned, 
and others wept. 

" Next morning we went to quarterly meeting at Barratt's 
Chapel, where Brother Asbury preached to a hirge congre- 
gation, and called on me to exhort. Some of the preachers 
wondered where he had gathered up that old fellow. I sung, 
prayed, and began to exhort; and God came down in his 
Spirit's power, as in ancient days. Some fell to the floor, 
others ran out of the house, many cried aloud for mercy, 
and others were shouting praises, with hearts full of love 
divine. Seeing the people sit on the joists up stairs, I was 
afraid they would fall through ; this caused me to withhold, 
and soon the meeting ended." 

Mr. Asbury having given Mr. Abbott in charge of one of 
the gentlemen of the neighborhood, he went to his house, 
and spent the afternoon conversing with his Christian friends. 
Mr. Abbott says: "In the evening I asked if any of them 
could sing 

" ' Still out of the deepest aLjss 
Of trouble, I mourufLill}'' cry ; 
I pine to recover my peace, 
To see my Redeemer and die, &c.' 

A gentleman from Dorchester answered he could, and they 
sung it with such melodious voices, and with the spirit, that it 
was attended with great power. The gentleman's lady (at 
whose house he put up) and two others fell to the floor. When 



340 



RI.^E OF METHODISM 



[1781. 



done singing, we kneeled down to pray, and several fell ; the 
man of the house, who had been a backslider, got restored ; 
many prayers were sent up to God, both by men and women. 
Our meeting continued three hours. 

Next morning, our love-feast began at sunrise. The 
crowd was so great (at that early hour) that w.e could not 
go round with the bread and water. It was supposed that 
as many were outside as in the house. Brother Asbury 
opened the love-feast, and bade the people speak. Many 
spoke powerfully, and it was a precious time." 

The love-feast being ended, there was preaching and ex- 
hortation, attended with Divine power. After a profitable 
waiting before the Lord, the meeting ended, and Mr, Abbott 
returned to his home in Penn's Neck, in New Jersey. 

The Methodists began to establish themselves in Radnor 
about the year 1780, or soon afterwards. It is said that the 
first class was formed in 1782. The* James's, Giger's, and 
White's, were the principal families in this society. David 
and Isaac James were preachers. The former, if not the 
latter, itinerated for some years. Mr. David James lived 
for several years in Trenton, and may have died there. Dr. 
Isaac James is living, though old and feeble, in Bustleton, 
Philadelphia county. Several of the individuals that formed 
the first class in Radnor, lived to a good old age : John Giger 
and his companion were far advanced in life at the time of 
'their death. Mary White, another of the original class, 
who united with it in her thirteenth year, after honoring 
Methodism for more than seventy-one years has been 
gathered home, in her eighty-fifth year. Between 1780 and 
1790, the Radnor Methodists built their first little chapel, 
which was rebuilt in 1832. 

About this time, a meeting was established at Mr. Aaron 
Matson's, near the Seven Stars (now Village Green). About 
1797, a meeting-house was built here, which has been known 
as Mount Hope ; this meeting sprung from Cloud's (now 
Bethel) meeting. 

One of the old appointments on Chester Circuit, was at 
Romansville. Here, an old Friend gave the Methodists a 
lot, which is still a place of sepulture. In this neighbor- 
hood lived Jesse Woodward and Brother Ball, both old 
Methodists. This meeting was substituted by the Laurel 
Chapel. 



1782.] 



IN AMERICA. 



341 



CHAPTER LIII. 

In December, 1780, Mr. Asbury employed Mr. Charles 
Twyford on the Sussex Circuit, that Mr. Rowe might go 
down to the Eastern Shore of Virginia, to see what opening 
there was there for Methodism. Mr. Samuel Rowe was, it 
seems, the first Methodist preacher that went to Accomac 
county. He returned to his circuit in a few weeks' time. 
From this time, Methodist preachers visited the Eastern 
Shore of Virginia. 

The first appointments east of the Pocomoke river, were 
at Melvin's and Captain Downing's. Soon after, the 
Methodists preached at Colonel Burton's,* Colonel Para- 
more's, and at Garrettson's Chapel. The first society in 
Accomac county was formed in 1783, consisting of five 
persons, one of whom was Christiana Newton, v/ho was 
awakened in 1782, by hearing a Methodist preacher per- 
forming family worship in a neighbor's house — most likely, 
the first time she ever heard one pray. Soon after, she 
yielded to the persuasions of her gay associates, against her 
convictions, and attended a ball. When she returned from 
the ball, such were the rebukes of her conscience, that she 
cast all her ball-going finery into the flames ; and, in holy 
revenge, burnt them to ashes — never afterwards wearing 
useless ornaments. She married Mr. Isaiah Bagwell. After 
living in sweet communion with the Methodists for fifty-six 
years, she died, in hope of blissful immortality, aged eighty- 

* Some of the old preachers amused themselves by relating the 
manner in which Brother Burton, of Accomac, used to express him- 
self. When the itinerant approached his door, he would call to his 
servant, Samuel — Sam, take this horse and hang it up in the porch ; 
take the saddle to the stable, and feed it ; feed it well, Sam." While 
the preacher was going on with his sermon, he would sit and pat his 
foot, or, as it was phrased, "keep the spinning-wheel moving :" but if, 
at any time, the speaker said anything that seemed to bear on slavery, 
such as "Let the oppressed go free," &c., the spinning-wheel would stop 
until the preacher passed to some other topic, when the wheel would move 
on again. He was fond of lively meetings. In class, when he wished 
some lively air sung, such as " Kun and never weary," &c., he would 
say, " Sam, sing tire and never run ; sing it lively, vSam." In his common 
hall he had a closet, where he performed his private devotions. When 
he knelt down the door would not shut ; so his head was in, and his 
heels were out ; he could still be seen and heard as he whispered 
his prayers. This \s stated to show his singularity. 



342 



RISE OF METHODISM 



[1782. 



one j^ears. At her death, she was the last of the five 
original Methodists of Accomac county. 

About 1783, the preachers began to occupy Northampton 
county. In 1784 there were about one hundred Methodists 
on the Eastern Shore of Virginia; and now the Methodists 
were in every county on the Peninsula. 

Messrs. Davis, Laws, and Purnell, were among the first to 
have Methodist preaching in their houses, in Worcester 
county, Maryland. In 1782 Messrs. Freeborn Garrettson, 
Woolman Hickson, and John Magary, were stationed on 
Somerset Circuit. One of the appointments on this circuit 
was at Robin Davis's, near Indiantown, in Worcester. 
Near by lived Elijah Laws, a vestryman in the Church of 
England, as it had been called. He gave the Methodist 
preachers a hearing, and called them deceivers, and refused 
to hear them again. He had a daughter, whose name was 
Rhoda, then in her twelfth year, who had been raised in the 
views that church people then generally had, of the innocency 
of dancing, and other worldly amusements. Rhoda paid a 
visit to a widow lady of her acquaintance, with whom she 
went, for the first time, to hear a Methodist preach. Wool- 
man Hickson was the preacher. After he had opened up 
the plan of salvation, he applied his discourse, in which he 
told his hearers, that all actual sinners, including dancers, 
would, unless they repented and were pardoned, be damned 
to all eternity. Rhoda could not feel that she was guilty 
of any sin which he named, unless dancing was a sin. 

After sermon, Brother Hickson read the General Rules, 
and requested all who wished to join to follow him up stairs. 
Robin Davis, his brother, their wives, the widow woman, and 
Rhoda Laws followed him. The preacher spoke to each of 
the six. When he spoke , to Rhoda she said she had not 
considered herself a sinner; but if dancing was a sin, as he 
had said, she must admit that she was a sinner ; and she 
began to weep. Five had their names written on the class- 
paper. Rhoda was asked if she would have her nam.e en- 
rolled ? A question was raised as to the propriety of con- 
sulting her father first. Mr. Davis replied that her father 
was a man of moderation, and would use no violence towards 
his daughter. Before the preacher wrote her name he lifted 
up his eyes, hands, and soul to God, and prayed that her 
name might be written in heaven and never erased. She 
returned home, fearing to tell her father what had taken 
place. Early next morning her brother Elijah, who was 
settled in the neighborhood, was seen riding with great speed 



1782 ] 



IN AMERICA.. 



343 



to his father's house. The father stood m his porch and 
wondered why his son was coming with such speed, so early 
in the morning. Arriving at the house, the son hastily 
threw the reins of his horse's bridle over his head on the 
pales, and seemed as anxious to speak as his father was to 
hear, saying, " What do you think ? Yesterday Rhoda 
joined that new preacher; and now she must give up gay 
dress, dancing, and worldly amusement. She is ruined ; 
and she cannot be gotten away." The father listened to this 
tale, and after a moment replied, " Well, if the Methodists 
disown people for dancing they will soon be clear of Rhoda, 
as she will dance the first opportunity she has." The next 
Sabbath her parents went to church ; and Rhoda asked per- 
mission to visit the widow of her acquaintance, with whom, 
leaving her superfluous apparel behind, she went to meet her 
class. Not long afterwards Mr. Garrettson came to Mr. 
Laws, one Saturday afternoon. No one knew who he was 
but Rhoda. He asked the favor of a night's lodging. Squire 
Laws bade him alio-ht, as he never turned strano;ers from his 
doors. The guest was soon known. He held family worship 
both nio-ht and mornino;. When about to start for his 
appointment, which was at Vincent's, what has since been 
called the Line Chapel, he gave a word of advice to each 
member of the family, blacks as well as whites. To Rhoda 
he said, " Your mourning cannot purchase pardon. Ask 
Grod, in faith, to forgive you, for Christ's sake." The 
preacher started for his appointment, and Rhoda to her 
father's barn to reduce to practice the advice she had just 
received. She knelt down to pray, but hearing a rustling 
noise in the fodder, she feared the devil was there, and in 
affright she arose and went to the back of the orchard and 
fell upon her knees behind an apple-tree, and earnestly 
implored God to forgive her sins, on account of what Christ 
had suffered for her. Suddenly, by faith, she saw her bleed- 
ing Saviour pass before her, and felt that she was freely 
forgiven, while her soul was filled with melting joy. While 
she was under conviction her father had taken her from 
school, thinking that he could not make a scholar of her on 
account of her sadness; but now she was happy and cheer- 
ful. One Sunday she returned from her meeting and found 
the Church minister and Captain Steward, one of the vestry, 
at her father's. At dinner the conversation turned on the 
presumption of the Methodists professing to know their sins 
forgiven. Captain Steward said, "No one on earth could 
know his sins forgiven." The youthful Rhoda replied, under 



344 



RISE OF METHODISM 



[1782. 



an impulse that seemed to come by inspiration, ^' That is not 
so." Shocked at her unpremeditated reply to such a gen- 
tleman, who was her father's guest, she arose in haste to 
leave the room ; though the captain desired her to remain 
and tell all she knew about it : she went out. - It was not 
long before a ball was gotten up at Mr. Laws's for the purpose 
of trying Rhoda's religion. The young people commenced 
dancing, but she was with her father in another room. Her 
• father requested her to go into the company. She arose and 
went into the entry, and a young man laid hold of her to 
drag her on the floor for his partner. She pulled away from 
him and went into the kitchen and read the Bible to the 
cook, a colored woman. After awhile she returned to the 
room where her father was, who asked, " Where have you 
been, Rhoda?" She replied, ''Reading to the cook; she 
loves to hear the Bible read !" Her father rejoined, " Rhoda, 
I fear that you will ruin my servants and humble your 
family, and bring yourself to nothing." She replied, " Father, 
I if I had danced I should have sinned against my God and 

my conscience. I want to go to heaven when I die, and I 
cannot go there in my sins." Her father's countenance 
fell — he rested his head on his hand, supported by his elbow, 
while the tear rolled down his cheek. The next preaching 
day, according to her custom, she asked permission to attend, 
to which he assented, and also went with her. Mr. Garrett- 
son preached, whereupon Mr. Laws offered the use of his 
house, which was large, provided the Methodists would 
preach in it on Sundays at an hour that would not conflict 
with service in his church, to which Mr. Garrettson assented ; 
and Mr. Laws's became a Sabbath appointment on Somerset 
Circuit. Soon the father and mother became Methodists ; 
and her brother Elijah, who was panic-struck when he heard 
of what he supposed was her ruin, if not the ruin of the 
whole family, was "also among the prophets;" and was 
made class-leader over his father, mother, and his sister 
Rhoda. 

The above account we had not from Rhoda, the young 
convert of twelve years old; but from Rhoda, the Christian 
of sixty-eight years' experience in the service of her Re- 
deemer, in the M. E, Church. In 1850 she triumphed 
over death, in her eightieth year ; and while her soul was 
carried by angels to Abraham's bosom, her body was borne 
to its resting place in Southwark. 

Rhoda Laws was first married to a Brother Vincent, of 
the Line Chapel. They lived near Laurel, in Delaware, and 



17S2.] 



TX AMERICA. 



345 



entertained the preachers for many years in their house. 
Her daughter, by this marriage, vras the wife of the Rev. 
Jeremiah Jeffries, of the Phihidelphia Conference. Her 
second husband was a Mr. Beckworth, near Milford, Del. ; 
and her third husband was a Mr. Evans, of Delaware. 

Mr. Garrettson, while laboring on Somerset Circuit, 
preached at the funeral of Prudence Hudson who was 
awakened and converted under his ministry in 1779. " She 
followed the preaching day and night. Go where I wouhl, 
if within eight or ten miles, she was there; and she gener- 
ally walked. I frequently met her in class, where she 
expressed a desire of loving God supremely. She lived so 
as not to grieve her brethren, or wound the cause of God. 
She married a pious young man ; after which she soon died. 
She seemed to have a presentiment of her approaching end; 
desiring her husband to pray for her that she might be 
cleansed from all sin. Shortly after the Lord so filled her 
soul with his love that she cried out, ' Come, Lord Jesus, 
come quickly, and take my raptured soul away.' To her 
weeping friends she declared that God had sanctified her 
wholly, and made her meet for heaven. She bid them dry 
their tears, for she was ofoincr to ^lorv. She embraced her 
parents, thanking them for their kindness ; and exhorted her 
classmates to faithfulness: she said, 'Many a time have we 
walked tonrether to our meetings, and now I am o;oinD; to 
receive my reward !" She warned her husband against keep- 
ing slaves. So enraptured was she with the prospect of 
glory that she frequently exclaimed, ' 0, death, where is thy 
sting ! 0, grave, where is thy victory ! Thus she continued 
for several days exulting, and exhorting all around her, and 
thus fell asleep in the arras of Jesus." It appears that she 
lived in the lower end of Sussex, or in Somerset county. 

Of those who first embraced Methodism in Somerset 
county, Md., and became pillars among them, we have 
already named Mr. and Mrs. Ryder and Mr. Xellum. To 
these we may add Dr. Robinson, Messrs. Curtis, Myles, 
Phoebus, Farley, and Captain Conoway at Wycomoco river. 
The Rev. "William Phcebus was the first travelling preacher 
from this county. Afterwards came Hope Hull and Benton 
Riggin, if not James Riggin too. Doctor Robinson was a 
local preacher, and, we presume, Mrs. Matthew Soren is his 
granddaughter. The first chapels in Annamessex were 
Curtis's and Myles's, called after the above named brethren. 
It seems that they were erected as early as 1784, as Dr. 
Coke, as appears from his Journal, preaclied in both of them 



346 



RISE OF METHODISM 



[1782 



this year. At this time Somerset circuit reached into Wor- 
cester county where Methodism was already planted ; and 
into that part of it between the Pocomoke river and the 
Atlantic it was introduced in 1783. 

Among the societies first raised up on Somerset Circuit 
w^as the one on Devil's, or Deal's Island, which lies at the 
mouth of the Nanticoke river, in the Chesapeake Bay. Mr. 
Garrettson informs us, that on this island there was a large 
and faithful society" as early as 1782. Since that time there 
have been a number of interesting camp meetings held on 
this island, as well as on Tangiers, in the same bay. 

During this year while Mr. Garrettson was preaching on 
Somerset Circuit, when on his way to Devil's, or Deal's 
Island, to preach, he had the dream or vision found on pp. 
125-126 of his life. Falling asleep in a friend's house, it 
appeared to him, " That some wicked people came to the 
place where I w^as, and spoke evil of the ways of God. The 
man of the house asked me to go to prayer. In a short time 
I seemed to be dying. I searched for my witness of God's 
favor, and felt that I might have been more faithful. I 
wished to live longer, that I might be more useful in bringing 
souls to Christ. Instead of dying it seemed that I fell into a 
trance, and was taken to the other world, where I had a view 
of hell. It was thought expedient for me to enter its mouth. 
I thought the fire had no power to hurt me. An awful scene 
was presented to my mind. What feelings I had for precious 
souls ! On looking forward I could see no end to the sea of 
fire, whose high surges, one after another, at short intervals, 
continually rolled along. I saw the damned beat about by 
them in all the tortures of agony, toiling and striving to stem 
the waves, which like molten metal drove them back, while 
the place resounded w^ith their groans. 0, it was indescrib- 
ably awful ! Sometimes the sea would sink into a black 
calm, and a dismal noisome smoke would ascend. I stood 
and trembled as I saw the damned rising in the liquid ele- 
ment ; and then other waves of fire would arise and beat 
them back. While I looked on it was asked, ' Will you after 
this be faithful in warning sinners ?' I thought I would be 
more faithful, and that my whole life should be spent in this 
exercise. I then requested to be carried to heaven, but the 
answer was, ' You have seen enough, return and be faithful.' 
On awaking I sat up in the bed filled with wonder." Such 
were the crowds that followed him on Somerset Circuit that 
no house would contain them, and he had to preach to them 



1782] 



IX AMERICA. 



347 



in the open fields and in the groves, ^vhere he had most 
solemn and profitable seasons. 

Mr. Garrettson, having spent about six months in success- 
ful labors on Somerset Circuit, attended the quarterlY meet- 
ing at Barratt's Chapel in the beginning of Xovember 1732. 
The last half of this Conference year he travelled and 
preached in New Castle and Kent counties, in Delavrare, 
and in Dorchester, in Maryland. Many of the societies in 
these counties he had been instruQiental in raising up a few 
vears before. While here, he felt that he was amono- his 
children : they took sweet counsel together, and great was 
their rejoicing. It was no uncommon thing for him to preach 
to a thousand or fifteen hundred people assembled together. 

He observes, I rode down in the Xeck (most likely 
Jones's Xeck), and preached near Delaware Bay. Four 
years ago (1778, when he was first in this region), I preached 
in this house, when the whole Xeck seemed to be in Egyp- 
tian darkness. I never visited them again until now ; and, 
as I thought then, labored to little purpose ; I now find among 
them twoscore professing the knowledge of Jesus Christ, 
many of whom date their conversion from that day." 

Meeting with George Moore of Broad Creek, they rejoiced 
tocrether n-reatly in considering the sreat amount of j^ood 
which God had done in this part of his vineyard during the 
last four years. About this time he preached at the funeral 
of '-our dear brother Smith," who had lived a life of piety, 
lie bore his afflictions like a Christian. He lost his speech, 
in a measure, some months before his death ; but the signs 
he made and the tears which so plentifully flowed removed 
all doubt of his readiness for death. He lived happy and 
died happy, and left a family happy in God. It appears 
that he lived and died not far from Barratt's Chapel. 

Under date of January, 1783, he says, ''I am once more 
among my Dover friends. Surely God is among this people. 
The last Sabbath I preached here the Lord in mercy laid his 
hand upon one of the greatest persecutors in this town. In 
his distress he cried mightily to God, until he converted his 
soul ; and also his wife, and his" sister-in-law ; and now he 
is resolutely determined on helpiug to build a brick chapel. 
I visited Sister Bassett, who, in her affliction, is one of the 
happiest women I have met with— a living witness of sancti- 
fication, whose soul seems to be continually wrapped in a 
flame of love. Several of this family are happy in the love 
of God; and four of them profess to enjoy perfect love. 
Surely God has a church in Mr. Bassett's house." 



348 



RISE OF METHODISM 



[1782. 



While visiting the societies in Kent and New Castle 
counties, he enjoyed sweet consolation among them. He 
found many of the members going on to perfection. He 
generally preached once or twice every 'day, besides meeting 
the classes ; and while eno!;ao;ed in this work he realized the 
happiness of a father visiting his spiriual children ; and could 
say with St. John, " I have no greater joy than to find my chil- 
dren walking in the truth." As he was wholly given up to 
the work of saving souls, he often ''wept between the porch 
and the altar," and felt that " the burden of the Lord was 
upon him." In this way he went on until the May following, 
when he repaired to Baltimore to attend Conference. 

It was about the year 1782 that Mr. Robert North Car- 
nan became a Methodist. He was a citizen of Baltimore 
county, Md., and had rendered active service during the 
E.evolutionary war. He belonged to the upper strata of 
society — being cousin to Gen. Ridgley, afterwards governor 
of Maryland ; also, to Mrs. Prudence Gough. Mrs. Carnan 
had already attached herself to the Methodists as a seeker. 
Brother Richard Owen, one of the early preachers, spoke 
searchingly to her in class-meeting on a certain occasion, at 
which she was much wounded in her feelings ; but it resulted 
in her happy conversion to God. Her husband was too much 
of a gentleman to use violent measures to throw her off of 
her religious course, and undertook to laugh her out of her 
religious enthusiasm ; but, instead of jesting her out of her 
enjoyments, he soon became seriously concerned for his own 
spiritual welfare. Like most of the Maryland gentry, he 
was fond of the turf, and, at the time of his awakening, was 
engaged in a horse-race. He now had trouble enough 
between consummating the race and hushing the clamors of 
an awakened conscience. Being a member of the so-called 
Church of England, he advised with his parson, who told him 
that all that he knew of religion, or of Christianity, con- 
sisted in attending to the ordinances and services of the 
Church ; that if Mr. C. continued to do this, he was sure of 
heaven. The peace and joy which Mr. Carnan failed to find 
in attending to the Church service, he found in believing in 
Christ. Soon as the parson heard the news of peace be- 
tween England and the United States, which was in the 
early part of 1782, he hastened to communicate it to Mr. 
Carnan, as he was a chief citizen, and also a leading member 
of his church. When they were seated at the dinner table, 
the parson availed himself of that time, and said, " Mr. Car- 
nan, have you heard the glorious news of peace ?" Mr. C. 



1782.] 



IN AMERICA, 



349 



replied, " No ; but I have found peace with God to my soul ; 
and you don't know anything about this, for you told me 
so." This was such a withering declaration, that it destroyed 
the poor parson's zest for dinner. Soon as the news of 
Robert's conversion reached his mother, she sent her son 
Charles Carnan to reclaim him from the Methodists, if such 
a thing could be done. When Charles arrived, he found the 
house shut up, for Brother and Sister Carnan had gone to 
Methodist meeting. Charles waited until they returned ; 
the brothers met in the yard ; Robert exclaimed, " 0, brother 
Charles, I never was so glad to see you in all my life !" and 
throwing his arms around his neck, wept for joy, telling him 
how the Lord had blessed him. This melted Charles, and 
quite reconciled him to the religion of Robert. He returned 
home, and when his anxious mother inquired of him of the 
result of his mission, he replied, ''0 ma, Bob is right." 

Mr. Carnan joined the Methodists, and soon began to pray 
in public, and exhort his neighbors to serve God. From a 
sense of duty, he liberated his slaves. After Mrs. Carnan 
had enjoyed the happiness of experimental religion for 
twenty years, she made a blessed end, leaving a shining 
example to posterity; she died in 1802, Mr. Carnan mar- 
ried, for his second wife, a widow Ennalls, of Dorchester 
county, Md., — one of the early and devoted Methodists of 
the county — a witness of perfect love. Mr. Carnan survived 
his second wife. His only daughter, Elizabeth, was con- 
verted in early life. She was an intelligent and lively 
Christian — never married — and died before her father. Mr. 
Carnan was the chief man in founding the Stone Chapel on 
Baltimore Circuit. After he had served the Methodist 
church eflSciently as a class-leader, steward, and exhorter, for 
about fifty years, wept the loss of an only daughter and two 
wives, he followed them to glory at an advanced age. 

About the same time that Mr. Carnan united with the 
Methodists, Mr. Caleb Bosley, of the same region, joined. 
He was also, a zealous supporter of Methodism. Mr. David 
Gorsuch and Mr. Cornelius Howard afterwards became mem- 
bers at the Stone Chapel. They have been gathered home. 
The Stone Chapel was one of the strongholds of Method- 
ism : in 1800 the Baltimore Conference was held at this 
place. See ''Recollections of an Old Itinerant," pp. 179, 
185. 

About this time there w^ere some remarkable conversions 
and acquisitions among the Methodists of Queen Anne's 
county, Md. One of these was Mr. Chair, near CentrevillCj 

30 



350 



RISE OF METHODISM 



[1782. 



who had a passion for fox-hunting. In religion he found 
such happiness that he no longer sought pleasure in the 
chase. When he ceased to employ his hounds in running 
foxes, though he took the same care of them, they left hiin 
one by one, until, in the course of two months, they were all 
gone from him : he was too pious for them, and they sought 
employment elsewhere. Mr. Chair was a zealous class- 
leader. Col. Hopper also became a Methodist, and his house 
a preaching place. Mr. Boardly was brought in about this 
time. 

The Wright family, of this county, on account of wealth 
and position, was one of the great families. Mr. Robert 
Wright was governor of Maryland at one time. Contrary 
to the general feeling which pervaded this family, his son 
Thomas inclined to follow the Methodists. The father pe- 
remptorily forbid him. The son reasoned with his father 
thus : " Why may I not hear them ? — these men preach the 
truth !" The father let. him know, in language unmistakably 
plain, that if he continued to cleave to the Methodists he 
would be punished and disinherited. The son replied, ''Fa- 
ther, the influence which draws me to the Methodists, is 
good, and conscience and heaven approve." Thomas, finallj^, 
made a profession of religion, and joined society. Soon 
after, it was known to the father, who invited the son up 
stairs to a private conference, taking along, as an umpire, a 
cow-skin or horse-whip. Thomas pleaded that he had done 
only what he felt to be a duty. While the father was fiercely 
plying the lash, the son caught him round the waist, saying, 
" Father, how I love you ! I have had doubts of my accept- 
ance with God, but now they are all gone; I have assurance." 
As they were in close quarters, the father had lost much of 
his power in applying the whip ; and, as his ire was some- 
what spent, the fray ended. 

The old gentleman's sons were in the habit of planting 
out trees for fruit and for ornament, thus improving the 
estate of their father, which they expected to possess. 
Once when his sons were planting out trees, he said, " Tom, 
what is the reason that you do not plant out trees as your 
brothers do?" Thomas answered, ''It is no use for me to 
plant out trees, father, since you have assured me that you 
will disinherit me. Nevertheless, if my brothers desire it, 
and will ask me, I will help them to plant out." When Mr, 
Robert Wright deceased, and his will was opened, contrary 
to the expectation of Thomas and the community, the home- 
stead was given to his Methodist son ; and it was a home for 



1782.] 



IN AMEPxICA. 



851 



Methodist preachers. Mr. Thomas Wright was a local 
preacher, and the only one of the family that ever was a 
Methodist. He was far the most popular, with the people 
of Queen Anne's, of all of this family of Wrights. He was 
sent to the legislature once, or oftener. It appears that he 
lived and died in the favor of men and of his Maker. 

During this year the Methodists of Thoroughfare Neck, 
in New Castle county, Del., erected a small chapel, called 
Friendship. It was built of cedar logs that were brought 
from Jersey, that bid fair to last like the gopher of Noah's 
ark. 

In November, of this year, the Rev. Jesse Lee received a 
letter from the Rev. C. B. Pedicord"^ (who was in the South, 
taking the oversight of the work, supplying the circuits, and 
changing the preachers, by Mr. Asbury's direction), request- 
ing him to accompany the Rev. Edward Drumgole to that 
part of North Carolina which lies to the north and west of 
Edenton, for the purpose of forming a new circuit. With 
this request Mr. Lee complied, and commenced his eventful 
career of itinerating. They arrived in Edenton, and formed 
some acquaintance with Mr. Pettigrew, the Church minister, 
in whose church Mr. Drumgole was permitted, to preach. 
Moving tovvards the Dismal Swamp, they crossed the Pas- 
quotank river, and held meeting at Mr. Jones's, near the 
Plankbridge. They next reached Brother Halstead's, in 
Norfolk county, Va., where they found some who had been 
in society with the Methodists, and had enjoyed regular cir- 
cuit preaching before the war, which had driven the preachers 
from them for the last five years, during which time they had 
waited and prayed for the preachers to visit them again, and 
now their prayer was answered. They made another appoint- 
ment at the North-west Brick Church. They then called on 
Col. Williams, in Currituck county — who afterwards became 
a Methodist. They made another appointment at Indian- 
town ; and, also, at Gen. Gregory's, Mr. Sawyer's, and 
Riverbridge. Mr. Drumgole was, also, permitted to preach 
in Yeopin Church. They then went home with parson Pet- 
tigrew, and lodged with him. While forming this circuit, 
Mr. Drumgole preached, and Mr. Lee generally followed him 
in exhortation. They had now formed the outline of vfhat 
w^as called Camden Circuit; and which appears by that name 
in the Minutes of 1784. 

^ In 1782, Mr. Pedicord was stationed on Sussex Circuit, in Yir- 
ginia. 



852 



RISE or METHODISM 



[1782. 



CHAPTER LIV. 

The names of the following twelve brethren appear in the 
Minutes of 1782, as new laborers in the itinerancy : — 

George Kimble, James Gibbons, Hugh Roberts, Henry 
Jones, John Baldwin, Woolman Hickson, William Thomas, 
John Magary, Ira Ellis, John Easter, Thomas Haskins, and 
Peter Moriarty. 

Mr. George Kimble was a travelling preacher for two 
years. 

Mr. James Gibbons desisted from travelling in 1784. 
Mr. Hugh Roberts itinerated during three years, until 
1785. 

Mr. Henry Jones, of the South, continued to travel and 
preach, acceptably, until 1788 — for five years. 

Mr. John Baldwin labored in the South during sixteen 
years ; for several years he was travelling book-steward in 
Virginia ; he located in 1798. 

Mr. Woolman Hickson became an itinerant in 1782. In 
the account given of Miss Rhoda Laws, we have a glimpse 
of the preacher, and his usefulness on Somerset Circuit— 
his first year. In 1783, he and John Magary, a superior 
preacher, were in West Jersey. The next two years he 
was in the South. In 1786, in Baltimore. In the latter 
half of 1787, Mr. Hickson labored in New York. At this 
time, he organized Methodism in Brooklyn ; he preached, 
standing on a table, in Sands Street.* Mr. Peter Cooper 
provided a cooper's shop for him to preach in subsequently ; 
soon, a class — the first ever formed in Brooklyn — was 
organized, and Nicholas Snether, afterwards a famous 
preacher, w^as its leader. 

Mr. Hickson's slender frame soon yielded to consumption. 
In New York, he was cared for while he languished. In 
the latter end of 1788, the Methodists, who had provided a 
nurse for him, and had paid her wages, buried him in New 
York. He was a young man of much promise, had his 
bodily strength been equal to his soul. 

Mr. William Thomas was of Kent county, Delaware, near 
the Forest, or Thomas's Chapel. He continued in the 

Near the site where Mr. Hickson preached his first sermon in 
Brooklyn, the first Methodist Episcopal church was subsequently 
erected, in Sands Street. At this church repose the remains of the 
much admired John Summerfield. 



17S2.] 



IN AMURICA. 



travelling connection until 1790. This last year he stands 
on the Minutes as travelling book-steward for the Peninsula. 
After his location, he continued to live near the chapel, 
where we presume he was buried ; the time of his death is 
unknown to us. 

Mr. John Magary was from England, w"hither he returned 
in 1784. In September of this year, Mr. Wesley says, ''I 
had a long conversation with John Magary, one of our 
American preachers. He gave a pleasing account of the 
work of God there continually increasing, and vehemently 
iQiportuned me to pay one more visit to xVmerica before 1 
die. Nay, I shall pay no more visits to new worlds till I go 
to the world of spirits." (So Mr. Wesley, it seems, deferred 
his visits to us, till he could fly on spirit-wings.) In 1787, 
Mr. Garrettson was informed, by a letter from Dr. Coke, 
that Mr. Wesley had sent him to labor in Newfoundland ; 
but, in 1788, Mr. Wesley mentions a Mr. Magary, which 
we take to be the same person, as principal of Kingswood 
school. From these statements, it seems, that Mr. Magary 
was not only an interesting preacher, but also a scholar of 
considerable eminence. 

Mr. Ira Ellis was a native of Sussex county, Virginia. 
Though his name does not appear in the Minutes until this 
year ; yet, according to his own account, he began to travel 
in March, 1781. He was a man that stood very high in 
Mr. Asbury's estimation, who describes him as A man of 
quick and solid parts. I have thought, had fortune given 
him the same advantages of education, he would have dis- 
played abilities not inferior to Jefferson or Madison. But 
he has what is better than learning ; he has undissembled 
sincerity, great modesty, deep fidelity, great ingenuity, and 
uncommon power of reasoning — a good man, of even temper, 
and a good preacher, too." In 1785 he was stationed on 
Philadelphia Circuit. In 1786 on Dover, Del. In 1787 
on Kent, Md.* In 1788 in Charleston, S. C. In 1790, 

^ In 1787, when Mr. Eliis was preaching on Kent Circuit, among 
others who "became religions, and joined the Methodists, were two 
young ladies by the name of Wilson, whose Christian names were 
Milicent and Mary. Milicent married a Mr. Taylor. She received 
love-feast tickets from Messrs. Jesse Lee, Ira Ellis, and others, which 
were long preserved. A few years since she ended earthly life, in 
Philadelphia, in expectation of heavenly existence. Miss Mary Wil- 
son was united in marriage to Mr. Sappington, of Kent county, Md. 
Their son, Mr. Samuel Sappington, was baptized by Thornton Fleming. 
He has long been a Methodist, and, at the present time, is a member 
of the Green Street Methodist Episcopal Clmrch. 
30 - 



354 



RISE OF METHODISM 



[1782. 



he took clip^rge of the centre district of Virginia. In 1795 
he married, and located himself in Brunswick, Va. 

Mr. John Easter appears to have been a native of Meck- 
lenburg county, Va. He was one of the most zealous, 
powerful, and successful preachers the Methodists ever had ; 
he was the Benjamin Abbott of the South ; an uncommonly 
faithful and holy man ; and when crowns are bestowed, his 
will have uncommon lustre, on account of its many brilliant 
gems. Wherever he labored, and he labored in earnest, the 
Lord gave him success ; and in some places the work was 
wonderful — surpassing anything that had been previously 
witnessed. It seems that Mrs. Tignal Jones of Mecklen- 
burg, was some of the* fruit of his ministry, about the year 
1786. She went to hear him, though under the ban of her 
husband's ire, who threatened to shoot her in the event of her 
going. Her courage in the way of religious duty, resulted in 
the subjugation of her husband's wrathful spirit to the reign 
of Christ, who cheerfully united w^ith his pious wife in enter- 
taining the messengers of salvation, and in serving the Lord. 
Mrs. Jones was one of the most distinguished Christians of 
the South ; not only on account of the fiery trials through 
w^hich she passed, but also, for her good sense, her superior 
gifts, and her courage in taking up, and her constancy in 
sustaining, the cross of Christ. 

Brother Easter was instrumental in one of the greatest 
revivals of religion that ever was in Virginia. This great 
work commenced in 1787 ; and on Brunsw^ick Circuit, where 
he was laboring, there was from fifteen hundred to two 
thousand converted to God ; and on the adjoining circuit 
almost as many. This w^as the beginning of the second 
great revival that took place among the Methodists in 
America ; the first was at the planting of Methodism in 
various places. The work in 1787 and in 1788, was both 
north and south of James river. In this revival, William 
M'Kendree was aw^akened and converted under John Easter's 
preaching. About the same time, as this son of thunder 
was moving on, fulfilling his high commission, and the 
astonished multitudes trembled, and hundreds were falling 
down and crying ''What must we do to be saved?" Enoch 
George was awakened and brought to Christ, under this 
awful messenger of truth. 

The. Rev. Thomas Ware gave us to understand that John 
Easter was present at that remarkable meeting, that he 
describes, pp. 165, 167 of his Life; and that he was the 
preacher that melted the hard, deistical heart of General 



1782.] 



IN AMERICA. 



355 



Bryan, from these words : — Which none of the princes of 
this world knew ; for had they known it, they would not 
have crucified the Lord of glory." When he finished his 
discourse, General Bryan addressed the melted multitude, 
when a loud cry arose, that continued until the going down 
of the sun; and the religious concern that followed, sus- 
pended, for many weeks, almost all worldly business. In 
General Bryan's family there were thirty — twelve white, and 
eighteen colored — that professed to have religion, as the 
fruit of this extraordinary quarterly meeting, which was 
held in 1790. 

After ten years of great labor and success, this flaming 
herald of the cross located, in 1792 ; but continued the same 
holy, faithful Christian, serving the cause of Christ as a 
local preacher. The last notice that we find of this blessed 
man, is in the Life of the Rev. Jesse Lee, for the year 
1798 : — At a meeting at Paup's Chapel, Mr. Asbury 
preached. Brother Mead began to sing ; there was a general 
weeping among the people. John Easter cried out, ' I have 
not a doubt in my soul, but that my God will convert a soul 
here to-day.' Several men and woman fell on their knees ; 
and the cries of mourners became awful. Several found 
peace at this meeting." 

It is related, that at one time, when this man of God was 
about to address a large congregation assembled in the open 
air, the heavens were dark with clouds. The cono-reo'ation 
became alarmed by the dismal elements hanging over them, 
and gave signs of flight, without staying to hear the word 
which was able to save their souls. At this time Mr. Easter 
fell on his knees, before the congregation, and besought the 
Lord to disperse the clouds, stay the rain, and give the 
people to hear his word once more. As in immediate answer 
to His servant's prayer, the cloud parted over the multi- 
tude, part drifting one way and part another, and the word 
was preached with great effect that day. 

Ossian might have said of him — " This herald of salvation 
was in his day like a pillar of fire, that beamed on sin- 
darkened souls ; to weary, wandering pilgrims as the beams 
of heaven to point to God. He saw the tall sons of Anak 
fall before the bolts of Sinai, as the thistle's head before 
autumnal blasts. Clothed with the beauty of holiness, like a 
robe of beams, he stood firm on the field of foes ; when 
Satan's hosts gathered around, his soul darkened not with 
fear ; but through faith, he saw his enemies vanish like 
melting mist. Armed with celestial panoply, there was no 



356 



RISE OF METHODISM 



[1782. 



cause to dread death's shadowy mace ; and, although Iris 
grave may be unmarked by a flower or a stone, yet, the 
dwelling of his soul is calm above the clouds, and the fields 
of its rest are pleasant ; and his body shall come from the 
deep sleep of the narrow tomb with songs and rejoicing." 

Mr. Thomas Haskins was a native of Caroline county, in 
Maryland, born in 1760. He received an education, and 
was reading law in Dover, Delaware, where he became a 
Methodist in 1780 ; and, two years after, he began to travel 
on the Baltimore Circuit. In 1783 he was on Chester 
Circuit, which embraced, at that time, Philadelphia, and all 
the preaching places in Pennsylvania, east of the Susque- 
hanna river. In 1784, we find him in charge of Somerset 
Circuit. In 1785, in charge of Talbot; and in 1786, he 
located. While travelling Chester Circuit, he became ac- 
quainted with Miss Martha Potts, granddaughter of Mrs. 
Rebecca Grace, of Coventry, a pious young lady, whom he 
married. He had also made the acquaintance of Colonel 
North, a native of Coventry. After he married he settled 
in Philadelphia, where he and Colonel North engaged in the 
wholesale grocery business in Water street. For some 
fifteen years he was a local preacher at St. George's Church. 
In the year 1797, he lost his first Avife, who died in the 
enjoyment of Christian hope, and was interred in the rear 
of St. George's, where the tablet to her memory may still be 
read. 

About the year 1800, a number of the prominent members 
of St. George's went off, and Mr. Haskins among them, and 
bought the south end of the Academy built by Mr. Whitefield 
in Fourth street, and organized and established what has 
since been known as the Union Methodist Episcopal Church. 
Here Mr. Haskins continued to act as a local preacher. 
His second wife was a ladyof New Jersey, Elizabeth Richards 
by name. 

About the year 1811, a number of the leading members 
of the Academy in Fourth street, and Mr. Haskins among 
them, eno:ao;ed in erectino; a Methodist church in Tenth 
street, below Market, which they called St. Thomas's Church. 
As Mr, Haskins, as a business man of Philadelphia, was 
somewhat favorably known to Stephen Girard, he, in com- 
pany with a friend, called on Mr. Girard for a donation. It 
is well known that the last-named individual had no partiality 
for churches ; yet, on the ground that the house they were 
building would improve the city, he contributed five hundred 
dollars ; the only money that we ever heard of, as coming 



1782.] 



IN AMERICA. 



357 



fit)m him, that helped to build a church. About the same 
time. Dr. Staughton was erecting the Sansom street Baptist 
Church ; and, having heard of the success of the Methodists 
with Stephen, he concluded to try him for a gift. Where- 
upon Mr. Girard filled up a check for about half the amount 
that he had given toward St. Thomas's. When the Doctor 
read the check, he remarked, Mr. Girard, you gave the 
Methodists so many hundred dollars ; how is it that you give 
me only about half that sum ?" To which Stephen responded. 

Let me see the check again." It was handed back to him 
with a hope that he would double the sum. Whereupon he 
tore it to pieces, saying in broken English, If you be not 
contented wid dat, den me mb vou notino;." 

An opinion prevailed among the poorer members of the 
Academy congregation, that St. Thomas's church was built to 
accommodate a few wealthy Methodist families, and they 
refused to attend it. Its friends did not succeed in raising a 
congregation ; and, after a few years, it was sold, and the 
Protestant Episcopalians bought it ; and having remodelled 
and greatly improved its appearance, it is now known as 
St. Stephen's Church. 

In 1816, the Rev. Thomas Haskins yielded to the stern 
decree, " Unto dust shalt thou return," aged fifty-six years. 
The marble slab that covers his remains is in the rear of the 
Union M. E. Church in Fourth street, Philadelphia. His 
widow survived him for forty years. Her last years were 
spent in New York, where she died. Her obituary was 
written by her old friend Dr. Holdich, and published in the 
Advocate. The remains of her husband have been removed 
from the Union Church, to repose with the rest of the family 
in a cemetery at New York. 

Mr. Peter Moriarty was born in Baltimore county, Md., 
in 1758. His parents were Papists, and raised him in that 
faith. When sixteen years old the Methodists came into 
his neighborhood, in 1774, and made a great stir. His 
parents and his priest warned him not to go near them. At 
length Providence opened a way for him to hear them. 
They seemed to him more like angels than men, yet he 
concluded they could not be right, as they preached that 
men must know their sins forgiven in this life, in order to be 
happy here and hereafter. He continued to hear them until 
his' eyes were opened to see that his confessions to the priest 
were delusions, and that he was in the way to hell. It was 
then said by priest and people that the Methodists had made 
him mad. His father threatened to turn him out of his 



858 



RISE OF METHODISM 



[1782. 



house, if he did not cease weeping and wailing on account 
of his sins. He continued to read his Bible ; and in the 
light he had, to seek the Lord until he found peace, and 
knew that he was reconciled to God. He then united with 
the Methodists. Soon after he began to be exercised about 
calling sinners to repentance. In 1781, he gave himself up 
to the work of the ministry; and in 1782 his name appeared 
in the Minutes. His first travels were in the bounds of the 
Virginia Conference. Since 1787, he labored in the New 
York Conference. He was plain in dress, in manners, and 
plain and pointed in preaching ; and was ranked among the 
useful of his day. At the time of his death, in 1814, he was 
acting as presiding elder. On one of his circuits the 
Methodists had met for quarterly meeting ; but, instead of 
seeing their elder in the pulpit, they beheld him in his coffin. 
He died in bed; the precise time was unknown to his family. 
His corpse was brought to the quarterly meeting, where a 
funeral discourse was preached by the Rev. Joseph Crawford. 
He had been a travelling preacher thirty-two years, and was 
fifty-six years old. 

He had a son who was a local preacher among the 
Methodists; and kept a house of accommodation at Saratoga 
Springs, where he was instrumental in establishing a Meth- 
odist church. 

Mr. Asbury passed the winter of 1782 and 1783 in the 
South. He remarked, in passing through Williamsburg, 

This place was formerly the seat of government, but now 
Richmond is the seat of government. The worldly glory of 
Williamsburg is departed, and it never had any divine glory.'' 
Seeing the havoc that war had made about Suffolk, he 
exclaimed, Alas for these Oliverian times; most of the houses 
here, except the church, are destroyed." This was the work 
of Arnold the traitor, who sold himself and his country for 
ten thousand pounds of British gold. 

Some parts of North Carolina had just been settled, and 
it had lately passed through the ravages of war. There was 
much poverty and privation endured by the people, and 
Methodist preachers had to sympathize with them. Mr. 
Asbury observed, In some places there was no fodder for 
our horses— no supper for us — -no family prayer." It was 
so difficult to obtain food for man and beast, that he was, 
sometimes, glad to find one meal in twenty-four hours. In 
this state of things the Lord was carrying on a glorious work 
among the people. At one place a child ten years old found 
the Lord in a gust of lightning and thunder, and straightway 



17S2-3.] 



IX AMERICA. 



359 



preached to all the family. A poor backslider ^ho was 
present was cut to the heart, and warned all present to 
beware of the doctrine that there was no fallincr from f:race, 
which had been the cause of his fall. 

The greatest prosperity during the past year had been in 
North Carolina, where five or six new circuits had been 
formed ; and where there was an increase of nearly one 
thousand. The increase in the connection was 1955. The 
whole number of Methodists was 13,740. Of this number 
1623 were north of Mason and Dixon's line, and 12,117 
south of it. 

About this time the people of South Carolina and Georgia 
were calling to the Methodist preachers to come among 
them. Two years afterwards these states were taken into 
the general work. 



CHAPTER LY. 

The longest preaching tour that the Eev. Benjamin Abbott 
made, while he was a local preacher, was in New Jersey, and 
is to be found described in his Life, pp. 66-80. It was made 
in the cold season of the year, as he speaks of snow and hail 
being on the ground. It was about nine years before he 
travelled Salem Circuit, in 1792 : as he told Bishop Asbury 
that it had been about nine years since he was round the 
Salem Circuit to see his children in the gospel (referring, as 
we understand him, to this tour), and that he desired to go 
there. (See his Life, p. 194.) It was before the military 
forces of the L^nited States were disbanded : as he tells us 
there came up the river (Maurice) a look-out boat with its 
crew. (Provisional articles of peace between the two coun- 
tries were signed in November, 1782. The definitive treaty 
was signed in September, 1783. A formal proclamation of 
cessation of hostilities was made through the army in April, 
1783. New York was evacuated in November, 1788 ; and 
on the 8d of November, 1783, the army of the L'nited States 
was disbanded by order of Congress.) Most of the appoint- 
ments which he visited were made in 1780, and subsequent 
to that year. From the above data we place this tour in the 
beginning of 1783. 

He comm.enced it by attending a quarterly meeting at 
Maurice's river, where " the slain lay all through the 



360 



RISE OF METHODISM 



[1783. 



house, and round it, and in the woods, crying to God for 
mercy ; and others were praising God for deliverance." The 
crew of the look-out boat came to the meeting. One 
of them stood by a woman that lay on the ground crying to 
God for mercy, and said to her, ' Why do you not cry 
loader ?' She immediately began to pray for him ; and he 
was struck to the ground, and lay and cried louder for mercy 
than the woman. This meeting continued from eleven of the 
clock till night." The number converted or sanctified he 
did not ascertain. Next day he preached at Brother Goff's 
(or Gaugh's), and had a precious time. At his third meeting 
there was great power : many tears were shed, and one pro- 
fessed conversion. 

His fourth appointment was at Brother Peter Creassy's, 
in Cape May county, where " the Lord made bare his arm 
of power, and many fell to the floor. Their cries were very 
great. The sinners sprang to the doors, falling one over 
another in getting out ; five jumped out at a window. One 
woman went close by me and cried, ' You are a devil A 
young man cried out, ^Command the peace!' But the 
magistrate (Brother Creassy) answered, ' It is the power of 
God.' Another, with tears in his eyes, entreated the people 
to hold their peace ; an old woman replied, ' They cannot 
hold their peace unless you cut out their tongues. This day 
will not be forgotten in time or eternity ! Glory to God !' I 
w^as as happy as I could be to contain myself." Brother 
Creassy told him that his stormy meeting would frighten the 
people away from his next meeting ; but it had a contrary 
effect ; for at his fifth appointment he had a crowd ; and 
some cried out under the word. Being warmly attacked by 
a Baptist, he gained the day by wielding the Scriptures. 

His sixth appointment was at Mr. Wolsey's (or Wolson's), 
where many were much wrought upon, and many tears were 
shed. He announced that on the morrow he would preach 
on the words of the devil. That night, fearing that he would 
not be able to raise a discourse from the words of the devil, 
sleep departed from him. After a restless night, on his way 
to his seventh appointment, he found the road crowded with 
people, curious to hear a discourse from a text furnished by 
the devil. There were many more than could get in the 
house. After retiring to the woods, where he besought the 
Lord to aid him in delivering his word that day, he sung, 
prayed, and read for his text. Matt. iv. 8, 9 : " Such light 
broke into my soul, on giving out the text, that I was 
enabled to preach with great liberty ; many were cut to 



1783.] 



IX AMERICA. 



361 



the heart and wept all through the house.'' At his eighth 
appointment at N. O.'s, his meeting was broken up by a 
house taking fire, near by, and burning down. 

He filled his ninth appointment at Mr. Smith's, on Tucka- 
hoe river. Great power attended the word : one fell to the 
floor. The people stood amazed while she lay struggling on 
the floor. She arose after a while and praised God with a 
loud voice, declaring that God had sanctified her soul. In 
meeting the society I pressed sanctification on them. God 
struck a woman to the floor who, after some time, rose up 
and declared that God had given her a clean heart. While 
she was speaking, six or seven fell to the floor. I then 
opened the doors and windows, and desired the wicked to 
come and see the mighty power of God. Six or seven pro- 
fessed sanctification at this meeting, one of whom was Mrs. 
Brick, who was justified only eight days before." 

His tenth appointment was at Justice Champion's, where 
he preached with great liberty. " This meeting began at 
eleven of the clock, and lasted until about the middle of the 
night. Seven professed to find peace with God, and joined 
society. Here I was as happy as I could wish, either to 
live or to die." He preached next day at his eleventh 
appointment at " Brother Hews's, to a precious loving people." 
His twelfth appointment appears to have been about Egg 
Harbor. He had great liberty in preaching. There was 
much weeping. There was present a Baptist who had been 
an enemy to the doctrinal views of the Methodists, also to 
experimental religion, who was convinced, and exhorted the 
people to believe what they had then heard. 

His thirteenth appointment was at Wiretown, where he 
preached on the occasion of the funeral of a woman. \Yhile 
speaking, a Baptist woman rose up and said, " I have come 
twenty miles through the snow to hear you. I was standing 
on the hearth with my husband and two children, and 
thought the hearth opened and I saw hell from beneath, and 
devils ready to receive me. I started and ran into the room 
and fell on the floor, and cried mightily to God to have 
mercy on my soul. I continued in prayer until the house 
was filled with the glory of God brighter than the sun at 
noonday. I then rose and sat on the foot of the bed, wish- 
ing for my husband, who had gone for the cattle, to return. 
When he came I ran out of the house and clasped him round 
the neck, and told him what God had done for my soul. The 
power of the Lord came on me again, as it had done in the 
house, and I cried out in such a manner that it frightened 



362 



RISE OF METHODISM 



[1783. 



my husband and the cattle, causing them to run off; and 
also my husband. I went to the house happy in God. Our 
people (the Baptists) say it is delusion ; that God does not 
manifest himself to people, in these days, in this way. I 
feel the same power on me now." She then asked Mr. 
Abbott's opinion of her case, who assured her that she was 
truly converted to God. She laid hold by faith, and was 
delivered from doubt and uncertainty as to her religious 
state. She followed him next day to his fourteenth appoint- 
ment, which was at Goodluck, where he preached with great 
liberty ; and great power attended the word. He was now 
in Monmouth county. 

He next went, through a hailstorm, to Justice Aiken's, 
on Tom's river, where he gave an exhortation to the few that 
were present, and tarried all night. Next day he went to 
his sixteenth appointment, where he had an attentive con- 
gregation and a powerful meeting : a Frenchman fell to the 
floor, and never rose from it until the Lord converted his 
soul. It was a happy meeting to nearly all that were 
present. 

His seventeenth appointment was at the house of a 
Baptist, who objected to his preaching in his house on ac- 
count of a piece published by one of the Methodist preachers 
on baptism. His friend James Sterling had met him here, 
and reasoned with the man of the house until he consented 
for Mr. Abbott to preach. Great power attended the w^ord : 
the people, all through the house, were weeping ; and the 
man of the house trembled like Belshazzar, and desired him 
to preach there again that evening, which he did. 

His eighteenth appointment was at Mr. W.'s. Having 
retired into secret, the power of God came on him so remark- 
ably that he lost his bodily power, and the awful cry which 
he made alarmed the people, who came to him in amaze- 
ment, having never witnessed the like before. As soon as 
he recovered he preached to them, and the meeting was very 
profitable. 

He next started for quarterly meeting, stopping to get 
his horse's shoes fixed. While this was being done, he went to 
a house near by, where he found an elderly woman spinning, 
and asked her to give him a drink of water, which she did. 
He then, in return for the water that is followed by thirst, 
oflFered her the water of life, whereof one may drink and 
not thirst; and left her after he had prayed for her. Three 
years after this, as he was going to a quarterly meeting, he 
fell in with some twenty on their way to the same meeting. 



1783.] 



IN AMERICA. 



363 



One of the company, a woman, ran to him and saluted him 
as her father, reminding him of the time when he asked 
her for the water, and set the plan of salvation before her, 
and prayed for her salvation. At that time God made his 
counsel a ''nail in a sure place," Feeling herself to be a 
lost sinner, she cried unceasingly to God for his mercy until 
he set her soul at liberty. Sow thy seed in the morning, 
and in the evening withhold not thine hand, for thou knowest 
not whether shall prosper. 

" At quarterly meeting we opened our love-feast with 
prayer, and the Lord made bare his arm; some fell to the 
floor and others ran away. Such a time they never had seen 
before. (They never had Mr. Abbott with them before.) I. 
W. exhorted the mourners very powerfully, having been 
himself converted only the night before. The old lady, his 
mother, was very happy. When I was about to go she put 
two dollars into my hand. This was the first money I had 
ever received because I was a preacher. But He that is 
mindful of the young ravens was mindful of me. When I 
received this I had but fifteen pence in my pocket; and Avas 
above two hundred miles (if not in a straight direction, yet 
in the circuit he had travelled) from home." 

The twentieth place that he visited and preached at was in 
a Baptist settlement. " Two fell, and never ceased crying 
to God for mercy until he set their souls at liberty ; many 
were deeply affected, and some were fully awakened." He 
went home with Mr. Bray, a Baptist. On their way to his 
house, they stopped at a place where he found a number of 
persons who had heard him preach, and were much affected : 
he prayed with them, and gave them an exhortation ; and 
then went to Mr. Bray's, where he found about forty people 
assembled together. Here he related what he had seen of 
the wonderful work of God in the land : — souls converted, 
souls sanctified, drunkards become sober men, &c. " One of 
the young men present said, ' It beats all the preaching I 
ever heard of since I was born, and if there is such a God 
as you speak of, I am determined to find him before m.orn- 
ing.' I then exhorted him, telling him, if he sought he 
would find. He went home, retired to his barn, where he con- 
tinued all night in prayer, — sometimes on his knees, and some- 
times on his face. Next morning, when the sun was up, the 
Sun of righteousness shone upon him in pardon and peace. 
'Now,' said he, 'are these (Methodists) the people we used 
to call deceivers and false teachers ? 0 that God would 
convert another soul, that there might be two witnesses for 



364 



RISE OF METHODISM 



Jesus to-day; that out of the mouth of two witnesses every 
word might be established !' As he was on his way to meeting 
he met with nine or ten others ; just as they turned the 
corner of the house to go in, a young man fell to the ground, 
and never ceased crying to God until he spoke peace to his 
soul. They then came into the house, and the first one began 
to exhort the people, bathed in tears, telling them that they 
had called these people anti-christians ; but that he knew 
they were the servants of the living God, — exhorting them 
to believe. After him arose the other who had just found 
peace at the door, and began to tell what God had done for 
his soul, exhorting them likewise to believe, while tears flowed 
from many eyes." It was very opportune that God had 
raised up these two young preachers to speak for him at 
Mr. Abbott's twenty-first appointment, as he had taken such 
a cold that he could not speak above a whisper. 

Next day, at his twenty-second appointment, his cold had 
greatly increased. He felt that he could not properly preach ; 
and, as he says, " only whispered them an exhortation." He 
was now in Burlington county. The ground he had travelled 
over in Cumberland, Cape May, the east end of Gloucester, 
and Monmouth counties, was new to him. The appointments 
he had never been at before ; and most of the people that 
he had seen were strange to him ; but he is now among his 
old friends. His twenty-third appointment was at Brother 
Fidler's, where he preached, and had a precious time with 
the little society. " A few days after, I went to Trenton. 
I began to preach at candle-light to a large congregation, 
which caused the devil to roar. His children in the street 
cried, ' Fire ! fire I' This alarmed the people, and broke up 
the meeting. 

Next morning, I set out for quarterly meeting at New 
Mills. After our meeting had been opened, and several ex- 
hortations given, Brother C. Cotts (of Trenton) went to 
prayer, and several fell to the floor, and many were affected, 
and we had a powerful time. After meeting, Brother James 
Sterling, and several others, went with me to John Budd's. 
Here we found a woman in distress of soul. In the morn- 
ing, Brother Sterling went to prayer; after him I prayed. 
The distressed woman lay as in the agonies of death near one 
hour ; she then went into her room to pray, and soon after 
returned professing faith in Christ. She and her husband 
went with us to Brother H.'s (probably Brother Heisler's), 
where about forty persons had assembled, waiting for us 
to pray together before we parted. As soon as I entered 



1783.] 



IN AMERICA. 



365 



the house, a woman entreated me to pray for her, saying, ' I 
am going to hell, I have no God.' I exhorted her, and all 
present. Then a young woman came to me, saying, ' Father 
Abbott, pray to God that he may give me a clean heart.' 
I replied, ' God shall give you one this moment.' She drop- 
ped into my arms as one dead. I then claimed the promises, 
and cried, exhorting them all to look to God for pure hearts; 
at this time about twenty more fell to the floor. When the 
young woman came to, she declared that God had sanctified 
her soul. I saw her many years after, and her life and con- 
versation adorned the gospel. Prayer was kept up without 
intermission for the space of three hours ; eight souls pro- 
fessed sanctification, and three Indian women justification, 
at this meeting : the slain lay all through the house like 
dead men." This social prayer-meeting, held early in the 
morning, was the corollary of the quarterly meeting. 

" My next appointment was at Jesse Chew's, on Mantua 
Creek, about forty miles distance, and it was eleven of the 
clock before we could leave Brother H.'s. We stopped at 
Moorestown and refreshed ourselves, and then pushed on to 
reach the appointment at early candle-lighting. Being rather 
late, they had begun to sing before we arrived. I preached, 
and we had a melting time. After meetino: in familv wor- 
ship, two or three went to prayer. The mighty power of God 
struck a young woman to the floor, where she screamed and 
rolled as one in torment. Her mother ran to take her away. 
I desired her father not to suffer her to be removed. (It 
appears that she was Brother Chew's daughter.) Prayer 
was kept up all night without intermission. She continued 
her cries until the sun was an hour high next morning, by 
which time the house was filled with the neighbors, and the 
Lord spoke peace to her soul. A young man came in, and 
Brother F. S. (most likely this was Francis Spry, who was 
preaching in Jersey in 1783) took him by the hand and said, 
' Brother C. had a daughter converted this morning, and she 
wants to speak with you:' he led him to her: she took him 
by the hand, and exhorted him with tears ; he began to 
tremble and cry in an awful manner, and in a few days he 
found peace with God. There came in also an elderly man, 
and Brother F. S. took him, in like manner, to her, and she 
began to warn and exhort him, while he trembled, and his tears 
flowed in abundance. She then said that God had called 
her to go from house to house, to warn her neighbors to flee 
from the wrath to come. Several of our friends tarried and 
went with her for three davs throuorh the neighborhood." 



806 



RISE OF METHODISM 



[17S3. 



In this tour of six weeks, Mr. Abbott had passed through 
Cumberland, Cape May, Gloucester, Monmouth, Mercer, and 
Burlington counties ; and returned home through the west 
end of Gloucester to Penn's Xeck, in Salem county, where 
he lived. He had travelled about four hundred miles. He 
had preached at most of the appointments that, the Method- 
ists then had in West Jersey. He records some twenty-six 

*/ %/ 

meetings that he was at; and we do not suppose that he has 
named them all. He was at two quarterlj' meetings. He 
heard about a score declare that God had cleansed them from 
all unrighteousness, and almost double that number had pro- 
fessed to receive the pardon of their sins. 

The following description of the power of Mr. Abbott's faith, 
from an eye witness, is highly interestino^ : ^' X.t one time, when 
the meeting was held in the woods, after F. Garrettson had 
preached, Mr. Abbott got up; and, looking round on the con- 
gregation very significantly, said, ' Lord, begin the work ; 
Lord, begin the work now ; Lord, begin the work just there:' 
at the same time pointing his finger to a man that stood beside 
a tree ; and the man fell immediately as if he had been shot, 
and cried aloud for mercy." This account is taken from an 
account of the death of Job Throckmorton, of Freehold, 
K. J., who was awakened under Richard Garrettson in 1780. 



CHAPTER LYI. 

About this time there was a p:reat work c^oincr on in Lower 
Penn's Neck, described in Abbott's Life, pp. 84-89. His 
preaching at first took no effect on the people. In the spring 
of 1781, Messrs. Pedicord and Metcalf, the former appointed 
to West Jersey, and the latter to East Jersey, came to his 
house ; he related to them the hard-heartedness of the people ; 
this so affected them that they could eat no breakfast, but 
retired up stairs to lay the matter before the Lord ; where 
they continued fasting and praying until one or two o'clock ; 
when they came down. Brother Pedicord, having obtained 
an encouraging answer from God, said, Father Abbott, do 
not be discouraged; these people will yet hunger and thirst 
after the word of God." Soon after, Isaac Holladay, of 
Lower Penn's Xeck, opened his house for Methodist preach- 
ing. This appears to have been in 1782. when Messrs. Dud- 



17S3.] 



IX AMERICA 



S67 



ley and Tvy travelled West Jersey. Others opened their 
houses for the Word of God. and soon a ^'ork commenced. 
It appears that it began in earnest on the day that Mr. 
Abbott preached on the " Mystery vrhich had been hid for 
ages," ^c. Many came out, supposing that he vras going to 
prophesy; and would show how the war would terminate. 
Under the discourse a professing Quaker, his wife, son, and 
daughter were all awakened ; and afterwards became Method- 
ists. Soon after, the son died in triumph. The father was 
taken ill at his son's funeral, and followed him to glory, 
praising God. By this time there was a general alarm spread 
through the neighborhood, and prayer-meetings were held 
two or three times a week ; and some were convicted or con- 
verted at almost every meeting. A young man came to the 
house of Father Abbott in great distress. Mr. Abbott, his 
wife, and his daughter Martha, all offered up prayer ; and 
the young man found peace to his soul in that family meet- 
ing. He joined society; and, after several years, died clap- 
ping his hands, and shouting glory to God. 

It seems to have been in this year that Mr. xVbbott took 
his reapers out of his field to attend the circuit preachers' 
meeting, paying them for the time they spent in worship as 
well as for the time they spent at work : this was a day of 
power, "several fell to the floor, and two found peace."' For 
about two months he continued to preach to the people on 
Sabbath days under the trees, as the house would not contain 
the people that came ; and at every meeting the power of 
the Lord was present to heal: the people were now '-hunger- 
incr and thirstincr for the word of God," as Mr. Pedicord 
had said. One day the power of the Lord laid hold of a 
Quaker woman as she was about to escape, and she fell on 
her hands and knees. Some of her friends helped her up, 

orot her into a wa^on and carried her olf : tut it took them tv^o 

..... 
weeks to kill her convictions." At this time Mr. Abbott had 

twelve childreTi converted to God. One of the sisters, belong- 
ing to the society, in her exercises for holiness, got out of her 
bed one night, and on her knees wrestled with God for the 
blessing. Her mother came to her, got hold of her, and told 
her to go to bed, that there was no use for so much ado 
about relicrion. Soon she was on the floor ac^ain. engaged in 
prayer. The mother put her to bed again. She arose the 
third time, entreating her mother to let her alone. The power 
of God came on her so remarkably that she was helpless. 
When she recovered she knew that God had answered her 
prayer. Another sister became deeply engaged for sanctifica- 



868 



RISE OF METHODISM 



[1788. 



tion. After praying five times in quick succession, she con- 
cluded she was going to die. She went to the door to call some 
near neighbors, but could not speak. She then went to prayer 
again, and fell to the floor as one dead ; when she came to, 
she knew God had sanctified her soul. This caused others 
to seek the same blessing. 

The next preaching day a number fell to the floor. One 
man attempted to run off, but God laid him down at the 
door." A woman made the same attempt, and fell back into 
the house as she was going out of the door. In class several 
were on the floor : some found peace, and others professed 
sanctification. One very wicked woman was arrested by the 
power of God, and scrambled out of the door, and laid hold 
of a cheese press to keep herself from falling. She set off 
for home ; and concluded it was only a fright from seeing 
others agitated ; but the Spirit of God arrested her again on 
her way home. When she reached her house, she threw her- 
self on the bed, and lost her usual command of herself; and 
shook until the bed trembled beneath her. The alarmed 
neighbors gathered around her ; she lay shaking the bed ; 
and then exhorted the people not to live as she had lived : 
she admonished them for an hour ; and many wept, while 
terror was depicted on the countenance of every sinner pre- 
sent. She continued two days and nights in this strange way 
before she was able to get out of bed. In the evening of the 
third day she came to the house of Mr. Abbott, and in 
family prayer the Lord set her soul at liberty ; and she 
returned home rejoicing in God — joined society, and con- 
tinued faithful for about six months. Then, her husband 
had a church trial which went acrainst him. She took umbraofo 
at it, and came no more to meeting. She soon returned to 
her old practices, and was worse than ever for cursing, swear- 
ing, and blaspheming. About eighteen months after she 
sickened and died. In her sickness she sent for Mr. Abbott, 
who exhorted her to try to turn to God. But she could not 
see how God could have mercy on one that had sinned against 
light, as she had done. She exhorted the backsliders that 
were around her to turn to God before it was too late. Mr. 
Abbott endeavored to pray with her, but it seemed as if his 
mouth was stopped ; and he had no access to the throne of 
grace. He exhorted her to try to pray. She replied, ''I 
have no heart nor power to pray." After advising her to 
beg God to give her a heart to pray, he left her and returned 
home. Her son came after me saying with tears, " 0, do go, 
for she frightens us so that we are afraid to stay in the 



1783.] 



IN AMERICA. 



309 



house." As Mr. Abbott could not go, he sent his daughter 
Rebecca. She found several of the neighbors there ; and 
the sick woman pointing Avith her hand and saying to the 
by-standers, " Do not you see the devils there ready to seize 
my soul and drag it to hell ?" Some of them said there are 
no devils here, she is without her senses ; but she replied, 
"I have my senses as well as ever I had in my life." She 
then cried out, " I am in hell, I am in hell !" Some of them 
said, " You are not in hell, you are out of your senses." She 
replied, I am not out of my senses ; but I feel as much of 
the torments of the damned as a mortal can feel in the body !" 
" Her flesh rotted from her bones ; and fell from one of her 
sides, so that her entrails might be seen. In this awful state 
she left the world." 

In all the region of country round about Salem, in New 
Jersey, it appears that Methodism was introduced through 
the preaching of Mr. Abbott : he established it in Manning- 
ton between 1777 and 1780 ; he moved into Lower Penn's 
Neck about the beginning of 1781, and planted Methodism 
there. This same year he established preaching at Benjamin 
Wetherby's at Quinten's Bridge, near Salem. Here he raised 
a class this year, or in 1782. Henry Firth and John 
M'Claskey, his brother-in-law, were chief men in this society. 
Mr. Wetherby became a zealous laborer in the cause of Meth- 
odism, and afterward fell away. It seems that he was the 
person that Mr. Abbott performed one of his last acts of 
duty to at the burial of Sister Paul, in Salem, in 1796, by 
" Particularly exhorting him to call to mind the happy hours 
they had spent together in days when they rejoiced as fellow- 
laborers in the cause of Christ — how much Mr. W. had done 
for the cause of God — warning him in the most solemn man- 
ner of his danger until tears flowed." Mr. W. was much 
offended at this personal address so publicly made ; but the 
Lord made it a nail in a sure place ; and in the first love- 
feast held in Salem after Mr. Abbott's death, Mr. W. 
declared that God had made Father Abbott an instrument in 
his restoration to the favor of God." See Abbott's Life, pp. 
270-271. 

About this time Methodism was working its way into the 
town of Salem. What year the first class was formed in 
this town we are unable to say. In 1783, a few of the scat- 
tered Methodists attempted to build a house of worship, but 
found themselves too weak to accomplish it. They applied 
to some of the Friends for assistence, who subscribed liber- 
ally. The matter was talked over in the Friends' quarterly 



370 



RISE OF METHODISM 



[1783. 



meeting, where the objection, " That the Methodists spoke 
for hire" was raised; but it was answered no, they speak 
only for a passing support so there was consent given 
that Friends who were free to do it might give. This was 
about the fourth Methodist chapel founded in New Jersey : 
following Bethel, New Mills, and Trenton. 

The following account of one of Mr. Abbott's first sermons in 
this town we had from certain old Methodists of Salem. He 
came into town one cold day with his great-coat bound to his 
body with a piece of cart rope, driving his ox team with a 
load of wood. Some of the lawyers and courtly gentlemen, 
wishing to have some amusement, concluded to solicit a ser- 
mon from this preacher of rough apparel without giving him 
an opportunity of having access to his wardrobe to change 
his vestments. One of their number was deputed to wait 
upon him and engage his service, which was not much 
expected or desired by them. He told the messenger that 
if a place was prepared, as soon as he disposed of his wood 
he would preach to them. Having gone thus far, these gentry 
could not consistently abandon their scheme of pleasure. An 
upper room in the court-house was fixed upon as the place 
for the sermon, and a Bible was placed upon the business- 
table of the room ; as many of their class as were prepared 
for a season of diversion seated themselves in the room. At 
the appointed hour Mr. Abbott was there ; and drawing the 
table before the only door of the room, took his stand out- 
side, having them well secured within. They were soon 
taught that his rough apparel and appearance were a true 
type of his peeling words : he made the thunder of Sinai fall 
upon them like the hammers of heaven. What they heard 
that day concerning lawyers trying " to make the worse 
appear the better reason," and the damnation of hell, was 
an effectual caution to them, never to tamper with him any 
more. 

The early Methodists of Salem had a good deal of opposition 
and persecution. After they erected their first little chapel, 
they were frequently disturbed by mobs, when met for 
worship ; but, on making application to the magistrates they 
obtained relief, and the rioters had to pursue another course 
to avoid the penalty of the law. To gratify their morbid 
souls, they met together to turn experimental religion into a 
farce. In burlesquing religion they acted band-meetings, 
class-meetings, and love-feasts ; and thus entertained the 
profane company. One night, while they were performing 
one of their mock meetings, a young actress stood up on one 



ITcSS.] 



IN AMERICA. 



of the benches to speak her feigned experience : after she 
had said much to excite the mirth of the audience, she began 
to beat her breast, exclaiming, Glory to God, I have found 
peace; lam sanctified; I am now fit to die." Xo sooner 
had this wretched girl uttered these words, than she dropped 
from the bench on the floor, and was taken up a lifeless corpse. 
Struck with consternation, the farce ended, and the company 
broke up. Some of them put the body of the dead girl on 
a barrow, and wheeled it to the door of her sister, who was 
a serious, thoughtful woman ; but she refused to let them 
bring the body into her house ; fearing, it may be, the 
judgments of God might, also, fall upon her; and the par- 
ticipators in the profane meeting had to take charge of the 
corpse, and bury it. Conscious that they had gone beyond 
the bounds of common profaneness, this club never assembled 
aorain to ridicule reliorion ; nor was there a tongue that dared to 
move against the Methodists : God had effectually vindicated 
their cause. 

More recently, one of the Methodists in or near Salem, a 
brother by the name of Charles Johnson, was in a trance; 
and after continuing in this state for several hours, as soon 
as he opened his eyes in the morning, he informed the 
company that he had seen two of his neighbors die and 
go into eternity, giving their names. That he saw one of 
them go into Paradise, and the other into hell, telling which 
was happy and which was miserable. What made this 
declaration most astonishing, no one of the company knew, 
at the time they heard him make it, of the death of the 
individuals named, nor did they know that one of them was 
even sick, and were disposed to afiirm that they were not 
dead. But Brother Johnson re-aflBrmed that he had seen 
them die and meet their doom. It was not many hours 
before the news reached most of the company of the death 
of the two individuals, and that they died about the same 
hour that Brother J. came out of his trance and revealed the 
startlino^ information of their exit from time to eternitv."^ 

In the early days of Methodism in Salem, Mr. Jacob 
Mulford was a leading man who did much to build up the 
church — he was faithful unto death. There were many of 
this name belong-ing to the Methodists in Salem. One, the 
Rev. Wm. Mulford, was a local preacher. There were Pauls, 
Millers, Wares, Tindles, Coffees, &c. 

In Lower Penn's Neck, there were Pedricks, Murphys, 



*The Rev. David W. Bartine gave this account to us. 



372 



[1783. 



RISE OF METHODISM 



Gilmores, and Jaquettes. Not far off, Vannemans, Bilder- 
backs, Morrises, Newells ; besides Firths, Weatherbys, and 
Judge Smith. 



CHAPTER LVII. 

In 1783, Methodism was introduced into Salisbury, N. C, 
and a small class was formed. One of the original members 
of this class was living in 1854. A very interesting account 
of her has lately been given by her pastor, the Rev. S. V. 
Blake. She was the daughter of Mr. Wm. Temple Cole, 
and his wife Sarah, born at Cheraw Hills, in 1763, near the 
Great Pee Dee river, in South Carolina. At the age of two 
years, her parents moved to Salisbury. Losing her father, 
her mother married Mr. Wm. Thompson. At this time the 
war was raging ; and Gen. Gates being defeated, she, with 
her relations, was obliged to fly before the British and In- 
dians, to Frederick county, Md., where she lived two years. 
While here. Miss Henrietta Cole was married to Philip Fish- 
burn. The war being over, they returned to Salisbury. 

Miss Cole, now Mrs. Fishburn, had received some early 
religious instruction from her father, which had made a good 
impression. She formed a taste for reading very early in 
life, which was never lost, and which accounts for the rich 
store of information she possesses. Her earliest conviction 
for sin dates back to her ninth year, of which she has a dis- 
tinct recollection, as follows : She gave her mother a tJiought- 
less and improper answer, for which she was instantly re- 
proved. Such was her sense of guilt, shame, and sorrow, 
for this rudeness to her mother, which she felt was a great 
sin against God, that she went to a dark room and wept and 
prayed to God for forgiveness. From this period, till her 
fifteenth year, she read everything within her reach, but was 
deprived of proper spiritual advisers, or she would have 
become religious much sooner than she did. In her sixteenth 
year, while at her mother's, in Virginia, she became very 
serious, and her reading was altogether religious. She began 
now to feel the need of something to make her happy, and 
was earnestly seeking, without knowing what it was. She 
had five books, which she constantly read, and which were 
the only food she had for her seeking soul — the Bible, 



17S3.J 



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373 



Thomas a Kempis, Drelincourt on Death, the Family In- 
structor, and Pilgrim's Progress. These were her only 
counsellors — for she had no ministers to consult, no religious 
meetings or church privileges. Most of the ministers of the 
Established Church had left their parishes and gone to Eng- 
land, in consequence of the war. She seems to have been 
led and taught by the Spirit of God alone. A sincere seeker 
of something to make her happy, she knew not what, her 
room and the woods were regularly visited for prayer. Next 
to her Bible, she received most light and encouragement 
from Pilgrim's Progress. In these exercises she continued 
until all sense of guilt and sorrow was gone, she knew not 
where, nor how, and felt her heart melted down into tender- 
ness, gratitude, and love. Now she was very happy, but 
knew not why, only that this was the state of mind she had 
so earnestly sought. Such w^as her experience at sixteen 
years of age. At that time she had never hea^;d of the 
Methodists. She had lost all relish for foolish and sinful 
amusements, and utterly refused to participate in the exer- 
cises of a dancing party at her brother's, greatly to the 
astonishment of all present. During her residence in Mary- 
land, she diligently sought, in all religious meetings within 
her reach, food for her soul, but found none. She went to 
the Dunkers' meetings, but it was all Crerman^ which she did 
not understand. She next visited the Roman Catholics, but 
heard nothing but mass said in an unknoivn tongue. Lastly, 
she attended a Quaker meeting, but there was nothing but 
solemn silence. Doomed to disappointment, she was com- 
pelled to fall back upon her books and private devotions, and 
be a Church in herself. 

Soon after her return to Salisbury, N. C, at the close of 
the war, it was announced that there would be preaching in 
a school-house by a new kind of people, called Methodists. 
She knew nothing about that people, either good or bad, but 
greatly rejoiced at the prospect of hearing the gospel 
preached. She went early to the place of preaching, and 
was expecting to see a minister resembling the old Church 
parsons ; but judge of her surprise, when, instead of a stout, 
good-looking, finely dressed gentleman, with gown and sur- 
plice, in silk stockings and silver buckles, in walked a slender, 
delicate young man, dressed in home-spun cotton jeans. 
Though plainly attired, she perceived in his countenance 
unusual solemnity and goodness. The preacher was the Rev. 
Beverly Allen. 

The impressions made upon her mind and heart by this 
32 



874 



RISE OF METHODISM 



[1783. 



sermon — the first she ever heard from a Methodist minis- 
ter — have never been effaced from her memory. The subject 
was experimental religion, explained and enforced. To her 
surprise, the preacher unfolded her entire experience, and 
seemed to give in detail all the exercises of her mind, from 
her first conviction for sin, until she was made happy in the 
love of God. Not till then did she know that she enjoyed 
religion ; although happy, she did not fully understand why. 
Her experience exactly agreeing with the word preached, 
she concluded that the preacher, an entire stranger, could 
not have known so much about her, had not God revealed it 
to him. At his third visit he formed a small class, of which 
she was one. Such was the introduction of Methodism into 
Salisbury, N. C, in the summer of 1783. 

In 1786, Bishop Asbury held Conference in Salisbury. 
Twenty-four preachers attended this Conference, and seven 
of them, jiearly one-third of the whole number, were enter- 
tained in the house of Mr. and Mrs. Fishburn. The truly 
Christian deportment of these ministers of the Lord Jesus 
Christ, with their preaching, was profitable, in a high degree, 
to many, and especially to Mrs. Fishburn. About 1789, Mr. 
Fishburn returned to Maryland ; but, soon after he went to 
Pennsylvania, and settled in Bedford county in 1791, where 
Mrs. Fishburn has lived for the last sixty-four years. 

In 17"91, there was not, to her knowledge, a church of any 
description in this county ; and she remained here fourteen 
years before she heard a sermon by a Methodist preacher. 
During all this period, her only place of worship was her 
closet, or a pine thicket, to which she repaired to pour out 
her soul to God in prayer, as most of this time she was living 
in a cabin in the woods. 

She moved to a place in this county called Bloody Run, 
deriving its name, in all likelihood, from the melancholy cir- 
cumstance that a party of whites had been massacred by 
Indians, and the water of the run became stained with human 
blood. Here there were a few families, but very wicked — 
for there was not a symptom of religion or morality among 
them. Living in the midst of these people, without the 
means of grace, where no Sabbath was observed, and being 
opposed by her husband, also, she became greatly tempted 
and discouraged ; and at last so far yielded to the tempta- 
tion as to neglect her closet and Bible more and more, until 
she found her religious comfort was gone, and she had fallen 
from her state of acceptance with God. She soon discovered 



1783.J 



IN AMERICA. 



375 



lier loss, mourned over it, became very miserable, and knew 
not how to regain her forfeited peace. 

In this unhappy state she continued for some time, and it 
seemed that she had lost the power to pray and believe. She 
moved to another part of the county, and shortly after heard 
that there was to be Methodist preaching about four miles 
from her residence. 

The day appointed came, and she walked to the place and 
heard the Rev. Andretv Hemphill preach; became aroused 
to a sense of her dangerous state, and so deeply distressed 
as to be on the verge of despair. This state of mind con- 
tinued for some months, until, after seeking, reading, mourn- 
ing, and praying, she was led to the Saviour by faith, and 
was restored to her former happiness again. She greatly 
rejoiced at her deliverance, and has never faltered since. 

With great reluctance she returned again to Bloody Run, 
and was the only professor of religion in the place. Soon a 
Methodist preacher came along, and inquired at her house 
whether they wanted the gospel in that place, and who would 
open a house for preaching. Her house was immediately 
opened, and some neighbors collected, and Rev. ilr. Mat- 
thews preached. Such was the commencement of Methodism 
in that place, which is now the centre of a flourishing circuit. 
God has, since that time, raised up many valuable friends of 
the cause there, and they now have a neat church and a new 
parsonage, and a Methodist preacher living among them. 

In 1816 she moved to the borough of Bedford, where she 
has since resided. Here she found a small class of six 
Methodists, which she and her daughter Elizabeth immedi- 
ately joined. All the weight of her influence, age, and 
efforts, was now employed to advance the good cause, and 
with marked success. The cause of Methodism has been 
steadily advancing to the present time. The Church has 
grown up around her, and hundreds have been brought into 
the fold of Christ. Bedford is a distinct charge now, with 
a considerable membership, a large church, twelve classes, 
a flourishing Sabbath school, good parsonage, an intelligent 
congregation, and enjoying both temporal and spiritual pros- 
perity. To all this Mother Fishburn, by her counsel, ex- 
ample, and liberality, has largely contributed. Few persons 
have ever had a stronger hold upon the universal confidence 
and affection of the whole community than she. By all de- 
nominations she is regarded as a model of intelligent, steady, 
and consistent piety. Take her all in all, she is certainly a 
remarkable woman. 



376 



RISE OF METHODISM 



[1783. 



1. For her age. The 13th of March, 1854, she will be 
ninety-one years old. It is seventy-five years since she first 
became religious, and seventy-one since she joined the Me- 
thodists ; has lived in five difi*erent states, passed through the 
toils and dangers of two wars, and even at her advanced age 
retains an unusual degree of mental and physical strength. 
She now resides with her grandson, Hon. W. T. Dougherty, 
who represents this county in the state legislature now in 
session. There are four generations living in the same house 
— Mother Fishburn, her daughter, her grandson, and great- 
grandson. She has descendants of three generations now 
living in the West and South, who will be gratified to see 
this notice of their honored mother. 

2. For her Scriptural and elevated piety. There is a 
richness, maturity, and ripeness in her experience, associated 
wdth so much gospel wisdom, and such an evangelical spirit, 
as are rarely to be found. Religion seems to be the element 
and hahit of her soul, and imparts its influence to all around 
her. It is refreshing to hear her voice in love-feast, class, 
and prayer-meetings ; and the clear indication is, that she is 
all ready for her heavenly inheritance, and is patiently waiting 
for the summons of her Lord. 

3. For Christian faithfulness. Prompt and uniform in 
duty, she has been an example to all. Her closet, family 
altar, class, public worship, and Bible, were not neglected. 
This attention to duty is kept up with rigid punctuality, even 
in her advanced age. On last Christmas-day she was at 
class-meeting at 9 o'clock A. M., at preaching lOJ, and at 
prayer-meeting in her grandson's house in the afternoon. 

On this subject she is a constant stimulus to all the Meth- 
odist society here. 

4. For her usefulness. For many years she has been a 
wise and safe counsellor for the ministers and others, a faithful 
sub-pastor in visiting and praying with the sick, a valuable 
laborer at the altar in revivals, an unflinching friend of the 
Church and her ministers, liberal and prompt in supporting 
the gospel, and for some time was a useful and faithful class- 
leader. Her house has ever been open to entertain the 
gospel, and them that preach it. And even now, in her 
grandson's residence, there is a weekly prayer-meeting, and 
also a female class which is led by her grandson's wife. 

What moral grandeur there is in thus calmly and peacefully 
winding up a life that has been so long, eventful, and useful ! 

May she be spared a little longer to bless the Church with 
her wisdom, piety, and example. S. V. Blake. 

Bedford, Pa., Jan. 16, 1854. 



1783 ] 



IN AMERICA. 



877 



The Conference of 1783 began at Ellis's Chapel, in Vir- 
ginia, in the early part of May ; and ended its business in 
the latter end of the same month, in Baltimore. This Con- 
ference made a new rule, providing for the wives of the 
travelling preachers, by making a collection in the circuits 
for this purpose. At this time there v>'ere eleven, to wit, 
Sisters Forrest, Mair, Wyatt, Thomas, Ellis, Everett, Kimble, 
Watters, Hagerty, Pigman, and Dickens, to be provided for. 
Many of the leading laymen objected to this rule, and it was 
rescinded after a while. A second rule prohibited the 
Methodists from making, selling, or drinking spirituous 
liquors. It was also resolved not to receive European Meth- 
odists without a valid letter of recommendation. 

New York, which had been blank since 1777, again ap- 
peared in the Minutes as a station ; also, Norfolk. Nanse- 
mond, Holston, and Alleghany (a substitute for South 
Branch), appear as new circuits in Virginia. In Maryland — 
Cumberland, Caroline, and Annamessex. In Delaware — 
Dover. In North Carolina — Guilford, Caswell, Salisbury, 
Marsh, Bertie, and Pasquotank. There were thirty-nine 
circuits, and eighty-two preachers stationed on them. 

The Rev. Joseph Everett says : ''At the May Conference 
in 1783, I was appointed, with John Coleman and Michael 
Ellis, to travel Baltimore Circuit, where the Lord still blessed 
his word. By this time I got to see into the Bible, in a 
deeper manner than ever ; so that it seemed like another, or 
a new book to me. By this time the Lord had heard, and 
answered my prayers, in the conversion of my wife, which 
lightened my burden. She saw that she had been fighting 
against God, in treating me wrongly, which w^ounded her 
very sensibly ; and this was sweet revenge to me. She no 
more objected to my travelling. The measure she had given 
me, was measured to her again ; her very children spoke 
evil of her, and hated her company. From Baltimore I went 
in the fall of 1783, to take charge of Frederick Circuit, 
having Richard Swift and David Abbott with me." 

After the Conference w^as over, Mr. Asbury w^ent into 
Calvert Circuit. On his way he saw "a young woman in 
deep distress of mind, occasioned by the flight of a whip- 
poor-will close to her, which strangely led her to fear her 
end w^as nigh." This might have been providential — God 
can use the most unlikely means to awaken sinners. While 
passing through this circuit, he preached at Mrs. Heniless's, 
Childs's, Bennett's Chapel, which was new, and Wilson's. 
At Mrs. Heniless's he had the company of Mr. Gates, the 



378 



RISE OF METHODISM 



[1783. 



Church minister of Annapolis — a polite man. The Misses 
Childs had a school. After they experienced religion, the 
deep and gracious impressions which they made on the minds 
of some of the scholars, caused their parents to take them 
from under their care : none of the great and rich would 
patronize them, as they did not want their children to be 
Methodists, nor to be seriously religious. 

From Calvert he went to New Virginia, where he preached 
three funeral discourses on one Sunday : one of them was 
for a young woman, who had a presentiment of her approach- 
ing end. " She had dreamed that within three weeks she 
would die. In addition to her dream, she thought she heard 
something strike on the top of the house, like the nailing up 
of a coffin : she took it as a warning ; engaged in pra3^er 
more earnestly than ever; became exceedingly happy; took 
sick ; and died in great triumph." We must reject a great 
deal of respectable human testimony, unless we admit that 
God, in his good providence, sometimes uses such means to 
prepare people for death. The experience of mankind in 
general, abounds wuth such cases; and there have been many 
among the Methodists. 

From New Virginia he turned towards the Atlantic ; 
holding quarterly meeting at Worley's, near Little York ; 
preaching for the first time at Mr. Beam's, to many people; 
attending quarterly meeting, for the Philadelphia Circuit, in 
Chester county — probably at Benson's Chapel ; thence to 
George Hoffman's, in the Valley, w^here he found the Meth- 
odists engaged in erecting a new stone chapel. Passing 
through Philadelphia he went into New Jersey, at which 
time, it is most likely, he had his first interview with Mr. 
Ware, and engaged him in the itinerancy, sending him to 
Dover Circuit. While in Jersey he notices the death of his 
dear old friend, Mrs. Maddox, who died this summer, aged 
one hundred and two years." From New Jersey he pro- 
ceeded to New York — a place he had not visited since 1774; 
nearly nine years, burdened with the direful evils of war, 
had passed betw^een. When he left it, there were two hun- 
dred Methodists in it; now, in 1783, he found Brother 
Dickens preaching to the people, and fifty or sixty Methodists 
in the city. He remarks : " A little of the good old spirit 
yet prevails among these people." Returning, he came by 
the Forks of Egg Harbor, New England Town, Bridgeton, 
and Salem. At one place, after preaching while he had a 
high fever on him, he afterwards had to lie down on a plan! 
to take his rest — hard lod^-inf^s for a sick man ! 



1783 ] 



IN AMERICA. 



879 



From New Jersey he visited the Peninsula, passing 
through Queen Anne's, where he found many Methodists. 
About 1783, Dudley's Meeting-house — the first chapel the 
Methodists had in Queen Anne's county — was erected. It 
w^as a very respectable house for the time when it was built 
— being a brick edifice, with a vestry room attached to it. 
This place, during the first age of Methodism, was the rallying 
point for the Methodists in the county. The chapel, by way 
of eminence, was called "Queen Anne's Chapel." The 
house still stands, and, in the beautiful grove that surrounds 
it, sleep the pious dead ; and among them, the Rev. William 
Allen, of great equanimity, and young Henderson — both of 
the Philadelphia Conference. 

In Talbot county he found some faithful Christians at 
Brother Hartley's, and shared the hospitality of General 
Benson. Passing into Dorchester he observed, I am now 
beside the Chesapeake Bay. Here Calvert and Dorset lie 
opposite to each other. Eight years ago (when he embarked 
at Court-house Point, in Cecil county, to pay his first visit 
to Virginia), when going down the Bay, little did I think 
what great things God was about to do for the people of 
both these shores." In Dorset he held quarterly meeting 
at Kane's barn, where he found " a blessed work of religion 
among a people w^ho were once brutish and wicked." At 
Phoebus's, in Somerset county, he preached at the funeral 
of William Wright, one of the travelling preachers. After 
which he paid his first visit to Accomac county, Va. 

In 1783, Mr. Freeborn Garrettson was stationed on Talbot 
Circuit. Here he was among a people, many of whom he 
had known ever since they had truly known the Lord. One 
of his appointments w^as in Hopkins's Neck, w^here he 
preached to many precious souls. In this Neck, he met 
with one who had loved the Methodists ever since they 
came into her neighborhood ; and had a desire to join the 
society, but the preachers thought her almost too young, 
when she first made application. At this time she was 
swiftly declining to the grave; but was able to testify, 
though a child, that God loved her ; and that there was no 
intervening cloud between her and the Saviour. She expressed 
strong desires to depart and be with Christ ; and meet her 
sainted mother, who had gone from her a few months before, 
in the triumphs of faith, to glory. 

In the bounds of this circuit, there lived a very remark- 
able man : he was literally blind ; and could, notwithstand- 
ing, as he travelled the road to meeting, point out every 



380 



RISE OF METHODISM 



[1783 



turn of the road ; also point to the plantations, informing 
Mr. Garrettson who lived at each one ; and make judicious 
remarks on the fields of grain along the road. He knew 
when he came to a gate : telling his boy that went with him 
" to open that gate." He could walk over his plantation,— 
go to any room in his hause, or any desk, or chest ; and 
count money by his sense of feeling. His family generally 
went blind at the age of twenty, or twenty-two years. The 
best of the story is, that he had spiritual sight ; and, by 
faith, could view the Redeemer. His wife was the converse 
of himself : she was blessed with good corporeal sight ; but 
was entirely blind in spiritual matters. 

In Talbot county ; and throughout the slave-holding 
states, wherever the Methodists exercised their ministry, 
many of the people of color were converted, and brought 
into the Methodist community. With these Mr. Garrettson 
had some happy meetings in Talbot. He found them, in 
their vassalage, rejoicing in the consolations of Christianity: 
religion had made them happy ; and thus its divine character 
was not only shown ; but, also, its adaptation to the wants 
of mankind, — especially the poor. While he labored inces- 
santly day and night, for the salvation of both white and 
colored, his heart was made to rejoice in the victories of 
Christ: some of His greatest enemies submitted to the cross. 

In 1784 he was reappointed to Talbot. This is one of the 
first instances we meet with, of a preacher being appointed 
two consecutive years to the same field of labor at that early 
period of Methodism. The practice had been to change 
every six months. • It was the policy of Mr. Asbury at that 
time, to distribute his well tried preachers throughout the 
w^ork, with whom he corresponded ; and who were his 
substitutes in his absence, to exercise a subordinate super- 
vision over both preachers and people. At this time, Mr. 
Pedicord was in the South for this purpose; and, we 
presume, Mr. Garrettson was continued on the Peninsula 
these two years, to attend as many quarterly meetings as 
was practicable, and render general service to the interests 
of Methodism ; while Mr. Asbury travelled, once a year, 
through the entire field. 



1783.] 



IN AMERICA. 



381 



CHAPTER LVIII. 

The Minutes show the names of twenty new men that 
entered into the itinerant work in 1783,— their names were, 
Jesse Lee, Lemuel Green, William Phoebus, Thomas Curtis, 
Matthew Greentree, Francis Spry, James Thomas, William 
Wright, Richard Swift, Thomas Humphries, Thomas Ander- 
son, Henry Merritt, Thomas Bowen, Samuel Breeze, Benja- 
min Roberts, William Cannon, William Damaron, William 
Ringold, James Hinton, and Joshua Worley. Several of 
these preachers, such as James Thomas, Thomas Curtis, 
Matthew Greentree, Jesse Lee, &:c., had travelled part of 
the preceding year. 

The Rev. Jesse Lee was a native of Prince George's 
county, near Petersburg, Va. ; born in 1758. He expe- 
rienced a change of heart in his fifteenth year ; and, in 
1774, when Mr. Robert Williams began to form Methodist 
societies in his neighborhood, he, with others, united with 
them. In 1778, when in his nineteenth year, he began to 
speak in public ; and, in 1779, took his first text to preach 
upon. In 1780 he was drafted to go into the army ; and 
though he could not in conscience take human life, yet he 
concluded to go, and trust the result with the Lord. When 
he joined the army, a gun was brought to him, which he 
refused to take, for which he was put under guard. Many 
came and talked with him, and sympathized with his condi- 
tion with tears. Before he lay down he had prayer with 
the guard ; and rising early next morning he began to sing, 
in which exercise he was soon joined by some hundreds of 
the soldiers, who made the plantations ring with the songs 
of Zion, after which he prayed very fervently with tears, 
which caused many of the soldiers to weep freely. Permis- 
sion being given by the colonel, he preached in the camp on 
the Sabbath day ; and both speaker and hearers were 
bathed in tears. After the discourse was ended, some of 
the gentlemen went about making a collection, from which 
he begged them to desist, as he was unwilling to receive any 
compensation. The colonel released him from the guard, 
and appointed him to drive their baggage wagon. He was 
in the army three months, during which time he was instru- 
mental in doing much good by his religious conversation ; 
and his prayers were made a blessing to the well, and 



382 



RISE OF METHODISM 



[1783. 



especially to the soldiers who were sick, — when any of them 
died he attended them to the grave, and prayed over their 
remains. 

From the Conference held at Ellis's Chapel this year, Mr. 
Lee went to travel Caswell Circuit, in North Carolina. At 
this time, he had enjoyed religion about ten years, half of 
which time he had been a public speaker. Before leaving 
Virginia to go to his circuit, he spent a Sabbath day 
preaching at Mrs. Heath's, and at Brother Tatum's. On 
his way from the former to the latter appointment he saw, 
while the sun was shining brightly, a large meteor, or ball 
of fire," moving through the sky slowly. After it passed 
from his view, he heard a loud noise like distant thunder. 
This to him was a singular phenomenon. 

On his way to his circuit, he met with one who obtained 
religion when she was ten years old : she had faithfully 
retained it for three years, praying in public when called 
upon ; and, was, for one of her years, more than ordinarily 
enlightened in her mind, and happy in religion. After 
preaching at Mrs. Parker's, Parish's Chapel, and a few 
other places, it was found that the circuit, which was but a 
fragment taken from another circuit, was too small for two 
preachers, and Mr. Lee was removed to Amelia Circuit 
in Virginia. 

On his way to Amelia he passed through Roanoke Circuit, 
where that man of God, John Easter, was laboring. In this 
circuit he attended meetings at Whitaker's, Young's, Low's, 
Clayton's, Jean's, Doal's, Lock's, and Jones's Chapel. Some 
of these meetings were very powerful, many people crying 
out aloud ; the last meeting which he attended in this circuit 
was a quarterly meeting. The Lord's power was manifested 
at this meeting, and many souls were blessed. One young 
man, Mark Moore, was awakened under a sermon preached 
by Mr. Lee, and soon after became a travelling preacher of 
considerable distinction. 

He continued his labors on this circuit for six months. 
He makes mention of some blessed seasons which he had 
among his Christian friends at Thompson's, Spain's, and 
Coleman's, &c. In these meetings they were bathed in tears; 
and the cries of the people well nigh drowned the voice of 
the speaker; many were stirred up to seek a deeper work of 
grace, while their present happiness was great. They held 
their quarterly meeting at Father Patrick's, in Chesterfield 
county. After participating in the blessings of this meeting. 



1783.] 



IN AMERICA. 



883 



he left this circuit, and spent the last quarter of this Confer- 
ence year on Sussex Circuit. 

It appears that the people on Sussex Circuit were much 
alive in religion at this time, as he speaks of having melting 
seasons with them at his father's house, at Heath's, Howel's 
Chapel, Ellis's Meeting-house, Bednefield's, Warren's, Lane's 
Meeting-house, Evans's, Robert Jones's, Jordan Richardson's, 
William Richardson's, Rowls's, and at his brother-in-law's, 
Mr. Perkins. In attempting to preach to them, sometimes 
his tears flowed so abundantly as to stop his utterance ; and 
the cries of the people were louder than his voice. 

Mr. Lemuel Grreen was a native of Baltimore county, Md. 
He continued in the reo-ular itinerant work, fillino- some of 
the most responsible stations among the Methodists, until 
the year 1800, when he located and settled in Philadelphia, 
engaging in the mercantile business. In 1828 he was 
readmitted into the Philadelphia Conference as a super- 
numerary, in which relation he continued until his death in 
1881. At the time of his death he was eighty years old. 
His remains are sleeping at the Union M. E. Church in 
Fourth street, Philadelphia. 

Mr. William Phoebus was born in Somerset county, Md., 
in 1754. He was among the first fruits of the labors of 
Methodist preachers in his neighborhood ; and seems to have 
been the first travelling preacher from his native county. 
In 1798 he located, and entered on the practice of physic in 
New York city. In 1806 he re-entered the itinerancy. 
The last ten years of his life he was a supernumerary, and a 
superannuated member of New York Conference. He 
ended his life in his seventy-eighth year, in 1831, in the city 
of New York. Brothers Green and Phoebus not only 
entered the travelling connection the same year, but, after 
forty-seven years among their brethren, they entered paradise 
the same year. 

Dr. Phoebus was at the Christmas Conference in Balti- 
more when the M. E. Church was organized. While he was 
located in New York, he sometimes taught school, as well as 
practised physic. At one time he published a magazine. 
He was regarded as a dignified minister, — somewhat meta- 
physical and philosophical, — one who thought for himself, 
and loved antiquity. He was not, however, a popular 
preacher; nor is any one of his type of mind likely to please 
the multitude. He was interred in First Street Burying- 
ground, but has since been removed to Cypress Hills. 

Mr. Matthew Greentree was a native of Talbot county, 



884 



RISE OF METHODISM 



[1783. 



Md. ; and, probably, was the first that entered the itinerancy 
from it. In 1790 he located. At one time he lived at 
Federalsburg, in Caroline county, — at another time in Ches- 
tertown ; and in 1809, it appears from Mr. Garrettson's Life, 
p. 214, he was in Washington City, or Georgetown on the 
Potomac. 

Mr. Thomas Curtis was a native of Caroline countj^, Md. ; 
and among the first from that county that came into the 
travelling connection. It is said that he was a " weeping 
prophet, armed with the irresistible eloquence of tears." 
He was '^successful in his labors, and triumphant in death." 
He was about seven years in the ministry, and died in 1788. 
Dorchester was the circuit to which he received his last 
appointment. 

Mr. Francis Spry, probably, was from Queen Anne's 
county, Md. After being in the work about four years, he 
died, w^th unshaken confidence in his Saviour, in 1788. 
His last appointment was to Baltimore Circuit. 

Mr. James Thomas, after three years of useful labor 
among the Methodists, died in 1786. As a preacher he was 
acceptable, and possessed good gifts for the work. His last 
appointment, according to the Minutes, was to the Phila- 
delphia Circuit. 

Mr. William Wright, a native of Ireland, began to preach 
in 1780, — was stationed on Annamessex in 1783. After a 
few months of faithful labor he died in peace. Mr. iisbury 
preached at his funeral, at Phoebus's, in Somerset county. 
His is the first death found on record in the Minutes. 

Mr. Richard Swift was an able and successful Methodist 
preacher. He broke down in the work, and located in 
1793, — married, and settled on Berkley Circuit, in the 
neighborhood of Shepherdstown, Va. He continued to 
serve the Methodist Church as a local preacher, faithfully, 
until about the year 1804, when he sickened, and died happy 
in the Lord. 

Mr. Joshua Worley seems to have been of the Worleys 
near Little York : some of the fruit of Mr. Garrettson's 
labors in 1781. He ceased to travel after two years. 

Mr. James Hinton travelled three years; and located in 
1786. 

Mr. William Ringold also located in 1786. 
Mr. William Damaron desisted in 1788, 
Mr. William Cannon, a preacher of useful talents, located 
in 1788. 

Mr. Benjamin Roberts located in 1790. 



1783.] 



IN amehica. 



385 



Mr. Samuel Breeze stopped in 1793. 

Mr. Thomas Bowen located in 1795. 

Mr. Henry Merritt travelled until the year 1796. 

Mr. Thomas Anderson also located in 1796. 

Mr. Thomas Humphries desisted in 1799. The last-named 
ten brethren appear to have been from the South. 

Mr. Thomas Ware, having been recommended to Mr. 
Asbury by his spiritual father, Mr. Pedicord, was sent, in 
September, 1783, to fill a vacancy on Dover Circuit. This 
was the beo;innino; of his reo!;ular itinerant life. His name 
appears in the Minutes of 1784, for the first time. Accord- 
ing to his own account, he was born in Greenwich, Gloucester 
county, N. J., December 19. 1758. In 1776, he volunteered 
as a soldier in the service of his country, to assist in gaining 
Liberty and Independence. After passing through some of 
the severe vicissitudes of war, he was awakened, and con- 
verted to God in a remarkable manner. Having united with 
the Methodist society in Mount Holly, when Mr. Pedicord 
came to the place to preach his farewell sermon, Mr. Ware 
went to a house where a number of his old acquaintances 
had met the same evening for a ball ; as soon as he entered 
the room some seemed delighted ; but those who best knew 
him, seemed sad. He was invited to be seated and take a 
social glass, which he declined, and said, " You know me, 
and how delighted I have often been in your company, and 
in the amusement in which you have met to indulge. But 
my conscience will not allow me now to go with you ; and I 
am persuaded none of your consciences forbid you to go with 
me. I have come to invite you to go with me and hear the 
excellent Mr. Pedicord preach his farewell sermon. Pardon 
me, my friends, I am constrained to tell you the Lord has 
done great things for me through the instrumentality of this 
good man." No reply was made to what he said. Some of 
the company were affected, and soon left, after he withdrew ; 
but none of the party was offended, believing that he acted 
from a divine impulse. 

Not long after, Mr. Mair being suddenly called from his 
work in Jersey, on account of family affliction, Mr. Ware, 
in his zeal, went to his appointments to inform the people of 
the cause of the preacher's absence, and assist in keeping 
up the appointments by helping to hold meetings ; and occa- 
sionally, he was led to exhort the people, who sometimes 
wept much under his addresses. This led Mr. Pedicord to 
recommend him to Mr. Asbury, who sent for him to meet 
him at New Mills, where they first saw each other. At this 



886 



RISE OF METHODISM 



[1783 



time, he was examined on doctrine ; and as Mr. Asbury 
referred to the matter of the ball, and his going on the cir- 
cuit in Mr. Mair's place, Mr. Ware, thinking that his zealous 
course was referred to in order to mortify him, observed, 
" If the person who informed you against me had told me 
of my errors, I should have acknowledged them.'/ Here Mr. 
Asbury interrupted him by clasping him in his arras, and 
saying, in an affectionate tone, " You are altogether mistaken, 
my son ; it was your friend Pedicord who told me of your 
pious deeds, and advised that you should be sent to Dover 
Circuit." 

With a heavy heart, Mr. Ware went to the Peninsula ; 
sorry to leave some of his old companions in Mount Holly, 
who were serious on account of sin ; and for whom he labored, 
in hope of seeing them converted to God. He felt, like 
many others, that it was engaging in an awfully responsible 
calling, and withal, going among strangers ; but, the " sim- 
plicity, urbanity, and fervent piety" of the Methodists on 
Dover Circuit, made him feel that he was in the right place ; 
after visiting a society, he longed to return to it again. 
Here he found some Methodists in the first circle of life ; 
who, in the midst of wealth, were following the self-denying 
Saviour. Some of the females, such as Judge White's wife, 
Mrs. Bassett, and her sisters, Mrs. Ward, and Mrs. Jones, 
were distinguished for piety and zeal, above any that he had 
ever seen. He found many young people seeking religion, 
and had the happiness of receiving many of them into 
societJ^ In his public ministration he was often constrained 
to weep over the people, whose tears answered to his ; in 
tears he sowed, that he might reap in joy. 

Having received an invitation to preach in the Protestant 
Episcopal Church, which stood between the present town of 
Smyrna and Duck Creek Village, as he was oflBciating — 
having gone through with a part of the morning service, 
still standing in the desk, he gave out his text ; but before 
he finished his introduction, three men marched into the 
church, in Indian file, and stood before the desk. The fore- 
most one said he was a vestryman, and ordered him out of 
the desk, and out of the church, or he would compel him to 
go out. As Mr. Ware did not obey his mandate, he seized 
him by the collar, and dragged him from the desk. A 
doughty friend seized the persecutor in like manner, raising 
his fist, ordered him to let the preacher go, or he would 
knock him down. Justice Raymond called out, " Don't 
strike him, Mr. Skillington ; and if he does not let the 



1783.] 



IN AMERICA. 



887 



preacher alone, and cease disturbing the congregation, I 
will commit him." By this time, he had loosened his hold 
of Mr. Ware, and he and his companions retirino; from the 
church, the preacher finished his discourse. This was an 
unpleasant scene for a church. Mr. Raymond, who inter- 
posed his authority, if he was not a Methodist at this time, 
became one soon after, and lived and died a worthy and 
useful member. 

Soon as Mr. Pedicord heard that Mr. Ware had become a 
travelling preacher, he addressed the following letter to him : — 

''Dear Tommy, — Brother Asbury made me glad, when he 
informed me you had consented to come down to the Peninsula, 
in the character of a licentiate, to spend some time on Dover 
Circuit, and then come to me. You have kept in faithful 
memory my earnest advice, to study deeply the sacred 
pages, therein to learn the sum of good Heaven kindly, 
though conditionally, wills to man. This you have done, 
and it has eventuated as I hoped ; you have learned that 
He who claims all souls as His, and wills them to be saved, 
does sometimes, from the common walks of life, choose men 
who have learned of Him to be lowly in heart, and bids them 
go and invite the world to the great supper. The Lord is, 
at this time, carrying on a great and glorious work, chiefly 
by young men like yourself. 0, come and share in the 
happy toil, and in the great reward ! Mark me 1 though seven 
winters have now passed over me, and much of the way 
dreary enough, yet God has been with me, and kept me in 
the way I went, and often whispered, ' Thou art mine, and 
all I have is thine.' He has, moreover, given me sons, and 
daughters, too, born not of the flesh, but of God ; and who 
can estimate the joy I have in one destined, I hope, to fill 
my place in the itinerant ranks when I am gone ! Who, 
then, will say, that mine was not a happy lot ? 'Tis well you 
have made haste ; much more than I can express, have I 
wished you in the ranks before mine eyes have closed in 
death, and on all below. 

"It is true, in becoming an itinerant, you will have to 
sacrifice all means of acquiring property, all domestic ease 
and happiness, and must be content with food and raiment. 
Nor are the hardships and perils less appalling than those 
you have witnessed in our war for independence ; for it is a 
fact known to you already, in part, that the professing world, 
with the clergy at their head, are arrayed against us. But 
thanks be to God, we know that Jesus died, and rose, and 
revived, that he might be the Lord of the dead and living, 



3?8 



RISE OF METHODISM 



[1783 



and in receiving Christ by faith, we felt a courage com- 
mensurate with that which animated the disciples, when 
Jesus spake unto them, saying, ' All power is given unto me 
m heaven and in earth ; go ye,' &c. 

" It was to the whole bench of the apostles that the charge 
was given, so they understood it ; hence, they, all became 
itinerants ; why, then, is not the whole world evangelized ? 
Are the clergy blameless in this matter ? So thought not 
Wesley ; so thinks not Asbury, his coadjutor. The clergy 
have long since abandoned this apostolic plan; they have 
doubtless deemed it more than could be expected of them, 
therein to copy the apostolic example. 

" When Asbury pressed me to become an itinerant, I said, 
God has called me to preach, and woe unto me if I preach 
not ; but I had no conviction that he had called me to itinerate. 
'No conviction, my son,' said he to me, sternly, 'that you 
should follow the direction of Him who commissioned you 
to preach ? Has the charge given to the disciples — Go and 
evangelize the world," been revoked ? Is the world evangel- 
ized?' He said no more. I looked at the world; it was 
not evangelized. I looked at the clergy, and thought of the 
rebut received from some of them who were thought the 
most pious, when smitten with penitential grief, and ardently 
desirous to know what I must do to be saved, and thought 
w^ho hath said, ' The hireling careth not for the sheep, be- 
cause he is a hireling.' 

The world must be evangelized ; it should long since 
have been so, and would have been so, had all who professed 
to be ministers of Christ been such as were the first gospel 
preachers and professors; for who can contend with Hnn 
who is Lord of lords and King of kings, when they that 
are with Him in the character of ministers and members are 
called, and chosen, and faithful? Here, the drama ends 
not ; but the time, we think, is near — even at the door. 
Nothing can kill the itinerant spirit which Wesley has in- 
spired. It has lived through the Revolutionary war, and 
will live through all future time. Christendom will become 
more enlightened — will feel a divine impulse, and a way will 
be cast up, on which itinerants may swiftly move, and in 
sufficient numbers to teach all nations the commands of God." 

It would seem that Mr. Pedicord looked up the vista of the 
future with the eye of a prophet, when he spoke of " A way 
cast up, on which itinerants might swiftly move," and saw in 
the dim distance, the great facilities of travel that have since 
been realized by the power of steam, as exemplified on land 



17S3.] 



IX AMERICA. 



889 



and sea. Who, at this day, can write a better letter than 
Mr. Pedicord ? 

The winter of 1783 and 1784 was passed away by Mr. 
Asbury in the South. He travelled through the circuit that 
Messrs. Drumgole and Lee had formed a year previously. 
In passing through Tar River Circuit, he had large and livelv 
meetings. The people of this region felt the influence of 
that mighty man of God, John Easter, who had been among 
them. During this year the Methodists had their greatest 
success in Xorth Carolina, where the increase was a thou- 
sand or more : nearly all the increase in the connection this 
year, was in this state. In most of the other states, there 
was a small decrease. In the Minutes of this year, we 
find twenty-four Methodists returned for Long Islan(3, 
exactly the number that Captain Yvebb had converted on 
this island in 1767, sixteen years before. At this time, 
Maryland had the greatest number of Methodists in it. 
Xorth Carolina was the next in point of numbers. Virginia 
was the third. Delaware was the fourth. Xew Jersey was 
the fifth. Pennsylvania sixtli, and Xew York had the smallest 
number. The increase throughout the work, was reported to 
be 1240 ; and the whole number, 14,988. Of this number, 
there was 13,381 south of the southern line of Pennsylvania, 
and 1607 north of said line. 

In 1783, Mr. Pedicord was stationed on Mecklenburg Cir- 
cuit, which lay in Virginia and Xorth Carolina. 

Isaac Rollin, in consequence of his iri'egularities, was 
dropped until 1781, when he was appointed to Pennsylvania. 
Here he set about making a party for himself, requiring his 
friends to keep his plans secret. After three months he and 
his few followers took from the Methodists the Old Forest 
Chapel in Berks county ; and there he set up for himself. 
Soon he began to be forsaken by his followers, and he took 
to begging by subscription and baptizing for a living. There 
were many scandalous reports about him, and he went to the 
Y^ellow Springs, in Chester county, and had his defence 
written to vindicate himself. From the Springs he set off 
on a spirited horse, but had rode but a few yards when he 
was thrown to the ground and died on the spot. This death 
occurred in 1783. 

Some respectable expositors of the sacred text explain the 
'■'sin unto death" to be ''a case of grievous backsliding, 
which God determines to punish with tlie death of the body, 
while, at the same time, he extends mercy to tbe penitent 
soul." The case of the disobedient prophet, 1 Kings, ch. 



390 



RISE OF METHODISM 



[1783-4 



xiii., is supposed to be a case of this description. Charity 
may place the death of Isaac Rollin in this category. There 
may be much truth in the saying, " Those who reach heaven 
will miss many that they expected to meet, and find many 
that they did not expect to see." 

Near the Little Eagle, in Uwchlan, Chester county, is a 
defenceless lot on which are a few graves. Some ancient 
Methodists are buried here ; and here, it is most likely, a 
grave was made for Isaac Rollin. On this lot once stood 
Benson's Chapel — the first house the Methodists of Penn- 
sylvania built to be devoted exclusively to worship. It was 
put up in 1781. It was a popular place, where large con- 
gregations assembled for worship— where the Methodists 
held their quarterly meetings for Philadelphia Circuit, in the 
last century ; but for an age past it has been deserted, and 
few of the present race of Methodists have even heard of it. 



CHAPTER LIX. 

The Conference of 1784 began at Ellis's Chapel, in Sus- 
sex county, Va., on the last of April, and ended its business 
in Baltimore, in the last of May. This year, for the fii'st 
time, the question, "What preachers have died this year?" 
is found in the Minutes. The names of two were set down, 
but nothing was said of their character or the manner of their 
death. 

Another question embraced a plan for erecting new 
chapels, and paying the debts on such as were already built, 
by directing the assistant preacher to raise a yearly sub- 
scription in every circuit. 

The eleventh question was intended to prevent superfluity 
in dress among the Methodists, by obliging the preachers 
to carefully avoid it in their own clothes, and to speak fre- 
quently and faithfully against it in all the societies. 

Another question directed the preachers to improve their 
knowledge of singing by note ; and to keep close to Mr. 
Wesley's tunes and hymns. 

The following new circuits appear this year on the face 
of the Minutes: In North Carolina — Camden, Halifax, and 
Wilmington. In Virginia — Accomac, on the Eastern Shore, 
Hampton, Richmond, Amherst, Bedford, and Orange, on 



1784 ] 



IN AMERICA. 



891 



the Western Shore ; and Portsmouth substituted Norfolk. In 
Pennsylvania — Redstone and Juniata. In New Jersey — 
Trenton appears again as a third charge in this state ; and 
Long Island as a second charge in New York state. The 
number of circuits was forty-six, on which eighty-three 
preachers were stationed. 

The Redstone Circuit, in Pennsylvania, was the first 
circuit formed beyond the Allegheny Mountain. General 
Braddock opened the first road through this wilderness, when 
he broke up his camp at Fort Cumberland, in Maryland, in 
1755, and marched over the Allegheny, at the head of his 
army, to attack the French and Indians at Fort du Quesne, 
now Pittsburgh ; in which expedition he lost his life. This 
road, in many places, is yet distinctly visible, and for many 
miles pursues the same course nearly as that occupied by 
the present National Road. The first emigrants that settled 
beyond the Allegheny would, for good reason, avail them- 
selves of this, the only road in this wilderness. Hence the 
first settlements made by the whites in this region were 
along this road. What was called the '-Redstone Settle- 
ment" was, we opine, in Fayette county. Methodism had 
crossed the Allegheny as early as 1781 ; and now, three 
years after, a circuit is formed and appears on the Minutes, 
with John Cooper and Samuel Breeze stationed on it. The 
preachers, who had cultivated Allegheny Circuit the last two 
or three years, had extended their labors into these parts 
and formed this circuit. They were such men as Francis 
Poythress, James Haw, and Benjamin Roberts. Methodism 
was also much strengthened in the mountains of Pennsylva- 
nia, Maryland, and Virginia by the labors of certain local 
preachers, whose praise was great among the Methodists of 
that age: such men as Simon Cochran, William Shaw, 
Thomas Lakin, and John J. Jacob. 

Mr. Simon Cochran was born in Harness Fort, in 1755, 
and was eight days old on the day of General Braddock's 
defeat. He enlisted in Dunmore's war, and also served 
through the Revolutionary war. During the eight years that 
he was a soldier Almighty power preserved him ; and under 
the first Methodist sermon that he heard he was convicted, 
and in 1780 was converted and joined the Methodists. In 
the following year he began to preach. After he had done 
much good in this section of the country he was ordained by 
Bishop Asbury, and moved to Kentucky in 1799, and, 
finally, to Ohio, where, after he had acceptably preached 
Christ for sixty-four years, he^ departed this life in his nine- 



392 



RISE OF METHODISM 



[1784. 



tieth year, in glorious expectation of immortality and eternal 
life. 

Messrs. Sha\Y, Lakln, and Jacob, on account of their inde- 
fatigable labors, were styled the Three Bishops." The 
three were ordained elders by Bishop Asbury on the same 
day. Mr. Thomas Lakin was a native of Montgomery 
county, Md., converted and joined the Methodists in 1780. 
Soon after he settled in Bedford county. Pa., where he was 
one of the first Methodists. As a local preacher he was 
very useful in attending the sick and dying, and preachino; 
at funerals as well as on other occasions. He possessed 
talents as a preacher above mediocrity. He frequently filled 
the appointments of the travelling preachers around a six 
weeks' circuit ; and attended all the quarterly meetings in 
his circuit, and many in the adjoining circuits. He ended 
his life in Ohio, in 1834, in his seventy-first year, leaving 
the odor of a good name to his many surviving friends. 

Mr. John Jeremiah Jacob was born in Anne Arundel 
county, Md. In his youthful days he seemed to be a subject 
of special providence, for his life was often preserved amidst 
the greatest dangers. At the age of twenty he became a 
lieutenant in the American army, Avhere Almighty power 
marvellously preserved him to the end of the war ; for 
although he was in the battles of Brandywine, Germantown, 
Monmouth, and Camden, where the soldiers were falling all 
around him, yet neither ball, bayonet, nor sword ever 
touched a hair of his head : God preserved him for future 
usefulness in his cause. The war being over, he settled at 
Old Town, in Maryland, where he became a Methodist about 
1783. He gives this account of liis conversion: "One 
night, while under conviction, after retiring to rest, I gladly 
and quietly sunk into sweet meditation, when suddenly, just 
over me, I saw a light about the size of a candle, and, at 
the same time, I entered into an indescribable ecstasy. My 
whole frame, and especially my heart, seemed penetrated 
and wrapped in a flame of fire and love; and I think I felt 
a little like Peter, James, and John on the mount." Soon 
after this happy change he began to preach, and was abund- 
ant in his labors for the cause of Christ. In the latter part 
of his life he gave up the world, and yielded his soul entirely 
to the service of his Saviour. It may be said that his life was 
full of benevolence, and that he lived only to glorify God. 
When he was nearing the heavenly country he took tender 
leave of his wife and children, saying, "I shall soon meet 
Bishop Asbury and Bishop George. Now, Lord, receive me 



1781.] 



IN AMERICA. 



893 



to thyself. I have fought a good fight of faith, I have 
finished my course. All is well — safe — and then expired." 
Thus died the good John J. Jacob, at his residence in Hamp- 
shire county, Va., in the eighty-third year of his life, A. D. 
1839. 

In 1768 Mr. John Jones emigrated from Maryland and 
settled on Redstone Creek, in Fayette county. Pa. He had 
been strictly brought up to the Church of England ; but was 
unacquainted with experimental religion. After he had 
lived some years in this newly-settled country, the Methodist 
preachers found their way into it. So far as we know, the 
Rev. Robert Wooster was the first. This was about the 
year 1781, or a little later. Hearing that a Methodist 
preacher would preach in Beesontown, now Uniontown, Mr. 
Jones went, a distance of ten miles, to hear him; and, for 
the first time, heard Mr. Wooster, who probably w^as the 
first of his order that he heard. Under this first sermon 
Mr. Jones was awakened to see and feel himself a sinner. 
He invited the preacher to his house ; and while Mr. Wooster 
was praying with his family, a few weeks after his aAvaken- 
ing, he received the witness of the Spirit that he was born 
of God. As soon as a Methodist society was formed in 
Beesontown, or Uniontown, he united with it; and, from 
Sabbath to Sabbath, walked to meet the few brethren and 
sisters in this town ; and, after worshipping the Lord, returned 
home happy in the love of God. His son, the Rev. Green- 
berry R. Jones, was a member of the Ohio Conference in 
the early part of the present century. The Uniontown 
society appears to be one of the oldest, if it is not in reality 
the oldest Methodist society in Western Pennsylvania. 
Here the first Conference, west of the Alleghenies, was held 
by Bishop Asbury, in 1788. This Conference consisted of 
seven members and five probationers. The appointments at 
Doddridoie's and Moore's were amono; the first stands the 
Methodists had in this country — the latter was on Youghio- 
gheny river. 

Juniata Circuit, with Simon Pyle stationed on it, first 
appears on the Minutes this year. As emigration follows 
the streams of w^ater, so, of necessity, did Methodism in the 
newly-settled parts of this country. Methodism dates back 
to an early period on the Juniata river. It is asserted that 
as far back as 1775 a local preacher, by the name of Michael 
Cryder, settled near Huntingdon, built himself a mill, 
preached, and raised up a Methodist society. If this account 
be a verity, Methodism here was only twelve or fifteen years 



894 



RISE OF METHODISM 



[1784 



later than its introduction into the country. From this 
society Methodism was propagated through the valleys and 
hills of this part of Pennsylvania. Circuits and stations 
have been growing up from it for the last seventy-five or 
eighty years. 

ISTorth-east of this is Penn's A^alley, through which flows 
Penn's Creek, discharging its waters into the Susquehanna, 
below Sunbury. In this valley, one of the most famous in 
the state, Methodism was introduced by the Pennington 
family. Mr. Robert Pennington was brought to God and 
joined the Methodists, in the state of Delaware, soon after 
the Church was organized. Finally, he settled in the upper 
part of this valley, in Centre county; and it is stated, '*he 
was the first Methodist in this valley." A Methodist society 
was raised up, and subsequently a log chapel was erected on 
the side of a mountain, which has since been called, Father 
Pennington's Church." From this society and humble tem- 
ple, almost concealed from public gaze by thick-set shrub- 
bery, Methodism has spread through the whole of Penn's 
Valley. As Mr. Pennington was the first Methodist in this 
valley, and probably in Centre county, so his Church" was 
the first Methodist chapel in the region. 

Peter Shaver, and Catherine his wife, were early Meth- 
odists in Huntino:don countv. There was a church in their 
house, and there the ministers preached and were enter- 
tained. Of this region were John and Mary Oaks ; in their 
house the gospel was preached, and the Lord's prophets 
were fed — some of their children, Mrs. Stewart particularly, 
were of the same spirit. In Perry county, which was in the 
Juniata Circuit, Jesse Bowman, and Sarah his wife, enter- 
tained the preachers, and were old disciples. Sister Bow- 
man, lived eighty-four years. There was James Campbell, 
and Benjamin and Mary Owen of this county. 

Mr. Everett says, "At the Conference of 1784, I was 
appointed to Fairfax Circuit, where I continued to labor 
until the Christmas Conference, when the Methodists became 
a Church. From this Conference I was stationed in Berkley 
Circuit, where many souls were awakened and converted." 

The Conference business being over for this year, Mr. 
Asbury set out on his annual circuit. Directing his course to 
the west, he, for the first time crossed the Alleghany Moun- 
tains, following Braddock's Road. He came to the Redstone 
settlement, which was the western margin of Methodism at 
this time. He remarks, "While I was at prayer, a large 
limb of a sycamore tree fell in the midst of the congregation 



17S4.] 



IN AMERICA. 



395 



assembled at Strayder's. Some thought it was a trick of 
the devil ; and so indeed it might have been ; perhaps he wanted 
to kill one (this may refer to Mr. Hezekiah Bonham, who was 
travelling with him), who spoke after me with great power, 
yet, none received injury from it." As to their accommoda- 
tions he says, Three thick on the floor, such is our lodging, 
but no matter, God is with us." Turning his face to the 
east, he came through Maryland into Pennsylvania, attending 
quarterly meeting in the Philadelphia Circuit, at the new 
stone chapel at the Valley. From here he went into New 
Jersey. About this time, Methodism began to take root in 
the upper part of East Jersey. 

Mr. Asbury continued his journey to New York, where he 
found about a hundred Methodists, much alive to God. It 
seems that the war had acted as a fan to purge the floor. 
They were not now threatening to close the door of Wesley 
Chapel against the preachers, as it appears they did eleven 
years before. He says, " To my mind they appear more 
like Methodists than I have ever seen them." Returning 
through Jersey, he preached at Penny Hill, New Mills, 
Cressey's, Godfrey's, and Haddonfield, where he found dearth 
among the few Methodists. Passing to the Peninsula, he 
preached for the first time in Wesley Chapel in Dover. 
Going through Queen Anne's, he preached for the first time 
on Kent Island, also at Colonel Hopper's. Here he found 
The word of God had greatly triumphed over the prejudices 
of the rich and poor. At Cambridge, he found George, a 
poor negro, in Methodist society, under sentence of death 
for theft committed before he was a Methodist. He was 
much resigned to the will of God, — he was reprieved under 
the gallows. A merchant who cursed the negro for praying, 
died in horror. While in Dorset, he paid his first visit to 
Taylor's Island. Dorset was now in peace, the furies had 
spent their wrath. Going to the Eastern Shore of Virginia, 
he says, " Here there is abundance of the productions of the 
earth and sea. The people are well-featured, good livers, 
generous, hospitable, social, and polished in their manners ; 
but blind in spiritual matters, and gay in life." Many of 
them afterwards became light in the Lord. At this time, 
the Rev. Henry Willis was preaching for them, and there were 
about a hundred in society. Coming to Snow Hill, the judge 
of the court, opened the court-house for him, and he preached 
his first sermon in the place, to a large congregation. 

In 1784, Mr. Pedicord received his last appointment to the 
Baltimore Circuit. 



896 



RISE OF METHODISM 



[1784. 



The name of Mr. Thomas "Ware appears in the Minutes of 
1784, for the first time. Mr. Ware had spent half of the 
preceding Conference year in the work. This year he was 
stationed on Kent Circuit, in Maryland. He soon found 
that Kent, like Dover, was a field of labor where he could be 
happy and useful. Here he found many in fellowship with 
the Methodists, Yvho were connected with the first families on 
the Peninsula. Labor was sweet to him, while he saw the 
cause of the Redeemer prospering ; and especially among the 
youths of this circuit he was much encouraged to see them 
coming into the fold. 

Towards the latter end of this year he had a very remark- 
able meeting, in which he proved the truth of that saying, 
" My strength is made perfect in weakness." He was labor- 
ing under bodily afiliction ; and having heard that Mr. Pedi- 
cord, his spiritual father, was dead, he felt a wish, if such 
were the will of the Lord, that he might follow him to glory. 
In this state of mind he began to doubt his call to the work, 
and entertained thoughts of going home. Under the influ- 
ence of such reasoning he went to an appointment where 
very few usually attended, vrith an intention, if any came 
out, to give them an exhortation, and write to the Conference 
that he declined taking an appointment for the ensuing year. 
When he came in sight of the place he saw many carriages, 
and a large collection of people. It was time to commence; 
and he felt himself wholly unprepared to meet the people. 
He concluded that he would open his Testament, and under- 
take to speak from the first passage that struck his mind ; 
and if he was confounded before the people, he would regard 
it as an evidence that he had mistaken his calling. His eye 
resting on these words, " What must I do to be saved?" he 
began to address the people ; and in his embarrassed state 
of feeling his tears began to flow freely ; and the spirit of 
weeping began to run through the congregation, and it was 
deeply touched. Many desired to be present in the class- 
meeting who were not members, and most that stayed in class 
united with the Methodists. Thus, instead of encouraging 
his half-formed resolution to retire from the work, the Lord 
renewed his commission by giving him that day a goodly 
number of seals. 

It was during this year that he first heard the " Divine, 
exclusive, and unchangeable right of prelacy preached up," 
by a clergyman direct from England, who, it appears, had 
more of the learning of this world than of Divine grace. 
In his discourse he gave great offence to his hearers, and 



1784.] 



IN AMERICA. 



'^897 



prevented his being settled in the parish by advocating the 
tithing system of England, as being more in accordance with 
the order of God than the voluntary system that generally 
prevailed in America; and by his severe attack of Mr. 
Wesley, calling him ''The prince of enthusiasts," and his 
preachers ''babblers." There were many Methodists out to 
hear him ; and in the midst of his tirade against enthusiasm, 
a highly respectable Methodist lady greatly embarrassed him 
by shouting, " Glory to God ! if what I now feel be enthu- 
siasm, let me always be an enthusiast!" (Life of Ware.) 

In 1784, Mr. Lee was appointed to Salisbury Circuit. The 
following extracts will show how much he was in the spirit 
of the work : " I preached at Hearn's to a large company 
of solemn hearers. While I was speaking of the love of 
God, I felt so much of it in my own soul that I burst into 
a flood of tears, and for some time stood in silence and wept. 
I then began again ; but was so overcome that I had to stop 
and weep several times before I finished my subject. There 
were very few dry eyes in the house. The next day I 
preached with many tears to a weeping congregation at Bro- 
ther Carter's. 

" I preached at John Randall's, who is deaf and dumb, 
yet can pronounce the name of his wife and the name of his 
brother ; but I could not learn that he ever uttered any other 
words. He is esteemed a pious man, and by signs will give 
a good experience of his conviction, conversion, and progress 
in the service of the Lord, and of his pleasing hope of 
Heaven when he leaves the world. 

" At Ledbetter's, my heart was greatly affected, and my 
eyes overflowed with tears. The hearers were so much 
wrought upon, that I had a hope of seeing some of them 
converted. 

" At Cole's the congregation was large. In class, the 
friends wept greatly while they heard each other tell of the 
goodness of God to their souls. The comfort I felt that day 
would make amends for the suftering of a thousand troubles. 

I was §ent for by Mrs. Parks, who was very ill, and un- 
prepared to die. She exclaimed against herself, saying, ' I 
was once near death, and I promised God, that if he would 
raise me up I would serve him. But as soon as I recovered 
I was as careless as ever.' To her husband she said, ' Don't 
grieve for me; we cannot stay always together; don't do as 
I have done, by putting off" repentance for a death-bed/ 
She then requested a near neighbor of hers to be called in. 
To her she said, ' I thought there was a coolness between us; 
34 



308 



RISE OF METHODISM 



[1784. 



and I want to die in peace with all persons.' She then 
charged her husband to bring up her children in the fear of 
the Lord, and keep them from Sabbath-breaking. Her 
words affected all in the house to tears. I could not bear the 
thought of her dying unprepared. I therefore knelt down, 
and prayed for her again, and wept before the Lord, beseech- 
ing him to pardon her sins before she left the world. After 
prayer she looked more lively, and from that hour began to 
revive. 

I preached at Jersey meeting-house. I was happy in 
God. After preaching. Col. G.'s wife came to me, and began 
to cry, and said, ' I am the worst creature in the world ; my 
heart is so hard I don't know what to do and begged me 
to pray for her. 

I preached at Tillman's. There was a gracious move 
among the people. I wept over my audience for some time ; 
none but God knew how I felt ; my heart was ready to break 
with grief, on account of poor sinners that were perishing in 
their sins. 

" I preached at a new meeting-house to a large company. 
The people wept greatly, and one woman professed to be 
converted. 

" I preached at Costus's, and held a love-feast. All eyes 
were bathed in tears. An old man who was seeking the 
Lord rose up and spoke, while tears were streaming from his 
eyes, and said, ^ I am almost in eternity, and am not pre- 
pared to die; and you may judge how I feel!' It was a 
melting time to all present, and a day of comfort to my 
soul." 

On the 12th December he was officially informed that Dr. 
Coke had arrived in America, and he was requested to attend 
the Christmas Conference ; but did not get to it on account 
of the shortness of the notice, the distance, and ill health. 



CHAPTER LX. 

The names of the following preachers are found in the 
Minutes of 1784, as having been received on trial : John 
Robertson, John Philips, Richard Smith, David Jefferson, 
James Riggin, William Lynch, John Fidler, Simon Pyle, 
Thomas Jackson, Elijah Ellis, John Smith, William Jessup, 



1784.] 



IN AMERICA. 



399 



Wilson Lee, Isaac Smith, and Thomas Ware. As Mr. Ware' 
had travelled half of the preceding year, and as we have 
given his labors up to the Christmas Conference, we pass to 
notice the others. 

John Philips supplied a vacancy for one year. 

Richard Smith was in the itinerancy but one year. 

David Jefferson located, after two years, in 1786. 

John Robertson desisted, after three years, in 1787. 

John Fidler, most likely from Xew Jersey, travelled three 
years, stopping in 1787. 

James Riggin, probably from Somerset county, Md., located 
in 1790. 

Elijah Ellis was in the work four years. He was a steady, 
solid, humble, diligent minister, who spent his energies in 
the service of God. He died in Lancaster, Ya., in 1788. 

Simon Pyle located in 1792, making Kew Jersey his home. 
In 1806, he was living in Lower Freehold, in Monmouth 
county, where he entertained Bishop Asbury. 

Thomas Jackson was a useful preacher, but located in 
1790. It seems that he resumed the work after a few years, 
and finally stopped in 1804. 

William Lynch, of Baltimore county, Md., a good man 
and a good preacher, was on Kent Circuit, Md., in 1784 ; he 
was long and favorably known as an acceptable local preacher ; 
he went to his heavenly reward in 1806. 

Mr. William Jessup was a native of Sussex county, Del., 
near Bridgeville. Mr. Asbury preached the funeral of Mrs. 
Jessup in 1779.* About this time he was brought to God. 
Ilis father was an ungodly man, and opposed his son in 
becomino: a Methodist, and in servino; God. He suffered his 
son to ^0 to meetino; on the Sabbath-dav in no better clothes 
than he allowed his negroes: this he did to keep him away 
from meetings ; but, however coarse or ragged his apparel 
was, he was found worshipping regularly among the Method- 
ists. When he began to itinerate, his father, though a large 
landholder, refused him a horse, and suitable clothes to 
appear in public in. His brethren, who believed God had 
called him to the work, gave him his outfit. He labored as 
an itinerant from Virginia to Xova Scotia. He was a 
Christian of great simplicity and sincerity. He finished 
his course in 1795. His last words were, My work is done. 
Glory! Glory! Glory I" and died away. He is interred at 

^ Many time? have vre looked upon the oLl family hurying-ground 
of the Jessup family, on the farm known by the Indian name, At-te- 
wat-ta-co-'iuin." 



400 



RISE OF METHODISM 



[1784. 



^eams's Meeting-house, in Lancaster county. Pa., where, 
probably, he died. Mr. Asbury preached his funeral in 
Dover, Del., and says, I received the last loving re- 
quest of our dear Brother Jessup, that I should preach his 
funeral. I had difficulties in speaking, and the people in 
hearing, of a man so well known and so much beloved. He 
was always solemn; and few such holy steady men have been 
found among us." 

Mr. Wilson Lee was born in 1761, near Lewistown, in 
Sussex county, Del. He was some of the first fruits of the 
labors of Methodist preachers in that part of the country. 
He served the Church in New England, New York, New 
Jersey, Pennsylvania, Delaware, Maryland, Tennessee, and 
Kentucky. 

Mr. Lee was an attractive and interesting preacher wher- 
ever he labored. He commenced his itinerant labors on the 
Allegheny Circuit. In 1787, he went to Kentucky — follow- 
ing Haw and Ogden, the first itinerants in that new country. 
Here he was followed by crowds of all classes of the people, 
and his usefulness was equal to the interest he created 
among the heterogeneous mass of this crude community. 
While preaching here, those singular events took place which 
Mr. Cartwright has put down on p. 41 of his Life : A poor 
inebriate went to hear Mr. Lee preach. Having lost 
his rest the previous night, he was drowsy and fell to nod- 
ding under the sermon ; a pet lamb of the house that had 
been tauo!:ht to butt, reo;arded his nodding as a banter, and 
accepting the challenge ran up to him, striking his head, and 
knocking him from his seat to the floor, which excited the 
risibilities of the congregation, and well nigh upset the 
gravity of the preacher. 

A Dutchman, less acquainted with the meaning of Scrip- 
ture than the troubles of Socrates with his Xantippe, had 
heard him preach on " Denying himself, and taking up his 
cross and following Christ." Mr. Lee, on his way to his 
Sabbath afternoon appointment, overtook this man carrying 
his wife on his back. Unable to imagine why a little man 
should bear a large woman on his shoulders unless she was 
sick, he inquired into the cause of the conduct, and vfas 
answered, You told us to-day that we must take up our 
cross and bear it, if we would go to heaven ! My wife is the 
greatest cross I have, and as I wish to get to heaven, there- 
fore I take her up and bear her." Mr. Lee had to re-explain 
his text to him on a log by the way-side. 

In 1794, he labored in New England. Being invited, he 



1TS4.] 



IN AMERICA, 



401 



Avent to Middle Haddam, and preached in a stone house near 
the ferry. Under the pungent discourse the people trembled 
and wept, — some fell to the floor and cried for mercy, — 
others fled out of the house in aS'right. Mr. Lee, seeing the 
effect the sermon had produced, stood and shouted, " Glory 
to God!" Those who had ran away, went home declaring, 
" That the devil was among the people in the stone house." 
(Stevens's ''Memorials," pp. 304-5.) 

When Mr. Lee was about to leave New London, in Con- 
necticut, to go to New York, a special Providence directed 
him to Southold, on Long Island, where he introduced 
Methodism. He had put his trunk on board a vessel to sail 
to his appointment in New York, but contrary winds pre- 
vented his going for a night. A Mrs. Moore, who had 
become happy in religion, through Methodist preaching, had 
moved to Southold, where, as yet, no Methodist preaching 
had been. Finding two females in Southold of her own 
spirit, they agreed to meet every Monday evening, to pray 
that God would send such ministers among them as would 
prove a blessing to them and others. For two evenings they 
met for prayer at the house of P. Vail. On the third 
Monday evening of their meeting, Mr. Tail's circumstances 
made it inconvenient for them to have their prayers in liis 
house, — this was the very evening Mr. Lee's trunk was on 
board the vessel. On this evening the three women agreed 
to return to their individual homes, and press the matter 
before God in prayer; on which occasion they had uncommon 
freedom in prayer, especially Mrs. Moore, who continued in 
the exercise until near midnight ; and she felt an assurance 
that God had heard them, and would answer their prayer 
speedily, and began to praise God for what she felt He would 
do. The same night, Mr. Lee, in New London, felt an 
unusual struggle in his soul, attended with a continued 
impression to cross the Sound to Long Island, until he 
resolved if there were an opportunity he would follow this 
impression. On going to the wharf next morning, he found 
a sloop ready to sail to Southold, and went on board. When 
he landed he inquired for praying people, and was directed 
to Mrs. Moore's house. Soon as she saw him she knew he 
Avas a Methodist minister, and hailed him as the blessed of 
the Lord." A congregation Avas convened, — a sermon was 
preached,- — and soon a class was formed, and Methodism has 
been in the place ever since. (See Garrettson's Life, pp. 
]83-4.) 

As a minister of Christianity, he went to the grave without 
34^ 



402 



RISE OF METHODISM 



[1784. 



a blot or stain upon his unsullied character. His Presiding 
Elder, afterwards Bishop George, preached and published 
his funeral discourse. 

He stood high as a Christian, and as a minister of the 
gospel. His slender constitution yielded to his toils, and 
while praying with a sick friend he began to discharge blood ; 
and it was thought, that a large blood-vessel broke, and he 
was suffocated with his blood, and died suddenly at the house 
of Walter Worthington, in Anne Arundel county, Md., in 
1804. He will, we doubt not, receive a kingdom and a 
crown. 

Mr. John Smith was a native of Kent county, Md., born 
in 1758, and was converted to God in 1780. He travelled 
and preached ten or twelve years, and then became super- 
numerary, and afterwards superannuated, until his death in 
1812. His dying language was, " Come, Lord Jesus, come 
quickly, take my enraptured soul away. I am not afraid to 
die. I long to be dissolved, and see my Saviour without a 
dimming vail between, — death has lost his sting." He died 
in Chestertown, after a long and severe illness, in his fifty- 
fifth year; and his dust sleeps at Hinson's Chapel, near the 
great and good William Gill's. 

Although Kent was the first county on the Eastern Shore 
of Maryland that was favored with Methodist preaching 
(having, as is believed, been visited by Mr. Strawbridge), it 
has not furnished many Methodist preachers. Brother Smith, 
it seems, was among the first from this county. 

Mr. Isaac Smith was a native of Virginia. This year he 
was with the Rev. Jesse Lee, on Salisbury Circuit, N. C. In 
1786 he formed Edisto Circuit. In this region the name Meth- 
odist was scarcely known until he visited it. The new name, 
and his heart-searching preaching, caused much stir among 
the people, as they had heard but little preaching before, 
and knew nothing of experimental religion. Many were con- 
victed and converted, and a number of societies were formed. 
It was no uncommon event for persons to fall under his pun- 
gent preaching, as suddenly as if they had been shot ; and 
after they had lain for some time on the ground, or floor, to 
rise and praise God, for giving them the evidence of pardon. 
This caused gainsayers to declare that the people were run 
mad ; and the Methodists were the deceivers spoken of in 
the New Testament. The doctrine of the new birth was no 
better understood by the people then, than it was by Nico- 
demus, until they were enlightened by his preaching. The 
pioneer of Methodism not only has to take people as he finds 



1784.] 



IN AMERICA. 



403 



them, but the gold has to be worked out of the ore. When 
Mr. Smith was forming Edisto Circuit, a gentleman who was 
not a professor of religion, invited him to his house. He 
visited him ; and while at his house, the gentleman observed 
that he frequently retired into the woods. Thinking that he 
thus went into secret places for mischief or wickedness, he, 
on one occasion, followed him as a spy ; when, to his great 
astonishment, he found him on his knees, engaged in fervent 
prayer ! This struck the gentleman under conviction ; and 
was the cause of his embracing religion soon after. The 
happy mixture of dignity, pleasantness, and meekness in his 
countenance was calculated to win the good opinion of such 
as beheld him, with the exception of such as were determined 
to dislike any one called a Methodist. His appearance and 
his manners qualified him for the missionary work ; and 
many of those whom he found dead in sin, and their tongues 
defiled with most profane language, he soon rejoiced to hear 
their redeemed tongues praising God. He, like most of his 
brethren that were engaged in planting Methodism, did not 
weary his congregations with dry and tedious discourses; 
but their sermons were short and energetic : enforcing their 
preaching with the most sedate and consistent deportment 
in the families where they sojourned, always praying with 
and for them, if permitted so to do ; and speaking to each 
individual of the family on the great matter of his or her 
salvation. Such were our fathers ! Those that embraced 
religion under these servants of God were taught to cast 
off all needless ornaments, and lay aside costly apparel ; and 
become imitators of their spiritual guides in plainness and 
neatness of dress. The principles of Christianity were so 
deeply fixed in them, that they seemed to have no desire to 
exemplify the principles of a wicked world, or show off the 
pride of life. Having worn himself down in the work, he 
located and entered into the mercantile business, in Camden, 
S. C. While engaged in this calling, some of his professed 
friends advised him to keep, ardent spirits for sale, as a 
means of increasing his business. His reply was, " If I 
cannot get people to go to heaven, I will not be the means 
of carrying them to hell." 

In 1820, he re-entered the work ; but had to retire from 
effective service again in 1827. In the last of his days, he 
was regarded as the father of the South Carolina Conference 
— most beloved, and most honored by the preachers. Full 
of faith and of the comfort of the Holy Ghost — meek beyond 
the reach of provocation, breathing the spirit of devotion — 



404 



RISE OF METHODISM 



[1784 



he was a saint indeed. He died of a cancer, July 20, 1834, 
in his seventy-sixth year ; having been a minister of the 
gospel for more than fifty years. 

During this year, Dr. Coke and Messrs. Whatcoat and 
Vasey came to America ; and the result was the forming 
of the Methodists into a Church, and receiving what they 
had much and long wanted, namely, the ordinances of 
Christianity. 

Mr. Thomas Vasey, of England, became an orphan while 
young, and was educated under the care of an uncle. He 
was brought up in the Church of England, and his religious 
training was so strict as to preserve him from gross immo- 
rality. It seems that it was the intention of his childless 
uncle to make him his heir, in sole, or in part, of his estate, 
which was considerable. But as Mr. Vasey united with the 
Methodists as he sprung into manhood, his uncle required 
him to renounce his connection with them, or be disinherited 
by him. Both remained firm in their purpose : young Vasey 
kept to the Methodists, and his uncle bestowed his property 
on others. Mr. Vasey, having been received by Mr. Wesley 
as a travelling preacher, was during this year ordained by 
Mr. Wesley, assisted by Dr. Coke and Mr. Creighton — all 
presbyters of the Church of England — both deacon and 
elder. He did not remain long in America. The few years 
that he was here, he acted as elder at the head of a district. 
Before he returned to England he was ordained, or re- 
ordained, by Bishop White of Pennsylvania. When he 
reached England, he was allowed by Mr. Wesley to accept 
an English curacy; but, in 1789, he returned to the itiner- 
ant work, in which he continued as a zealous and successful 
laborer, until 1811. From this year until his death, he con- 
tinued to perform the liturgical services in the City-Road 
Chapel, London. 

When age and infirmity obliged him to be supernumerary, 
he made Leeds his residence, on account of superior advan- 
tages from the means of grace in which Lis soul delighted, 
which he expected to enjoy there. He lived but a few months 
after he made Leeds his home: he died suddenly in 1826, in 
his eighty-first year. His Christian simplicity, pious con- 
versation, his fervency and diligence in prayer, were highly 
observable and exemplary : for some time previous to his 
death, nearly one-third of his time appeared to be spent in 
prayer." 

Mr. Richard Whatcoat, son of Charles and Mary What- 
3oat, was born in the parish of Quinton, Gloucestershire, 



1784.] 



IN AMERICA. 



405 



England, February 23, 1736. The Rev. Samuel Taylor, the 
parish minister, was a converted man ; and under his minis- 
try the Whatcoat family became pious : the parents left the 
children, at death, a hope that they had gone to rest with 
Jesus. The children were all brought under a wonderful 
work of grace about the same time of life. Mr. Whatcoat 
had so much of the fear of God before him from the days 
of his childhood, as to keep him from gross sin. In 1758 he 
began to attend Methodist preaching regularly. He vras 
soon convinced that he needed the witness of the Spirit to 
make him a scriptural Christian. In the light of truth he 
soon became so miserable, that he scarcely had an hour's 
sound sleep in a night. As he was reading the Scriptures, 
he read, " The Spirit itself beareth witness with our spirits, 
that we are the children of God." In a moment his darkness 
was removed, and he Avas filled with peace and joy ; and the 
Spirit did bear witness with his spirit that he was a child of 
God. In 1761, he was filled with perfect love, " rejoicing 
evermore, and in everything giving thanks." For about 
eight years he was a class-leader, band-leader, and steward 
of the society in Wednesbury. This was the mother society 
of Staffordshire — and it was a model society — the original 
society had been purified in the fire of persecution. In 1767 
he began to hold religious meetings. The encouragement 
he met with in this exercise, led him to give himself up wholly 
to the work of the ministry ; and in 1769, he was received 
as a travelling preacher. 

For fifteen years he continued in this w^ork under the eye 
of Mr. Wesley. In some of the circuits his labor and suffer- 
ings were great. While travelling the Inniskillen Circuit, in 
Ireland, it took him eight weeks to go round it, preaching 
two and three times a day, besides meeting the societies, and 
visiting the sick. This year's labor greatly exhausted him, 
but he was cheered by a blessed revival, in which about three 
hundred were added to the societies. The following year, 
while travelling through Armagh Circuit, he was brought to 
the gate of death, by bleeding at the nose, night-sweats, and 
loss of appetite. His flesh consumed away, his sight failed 
him, and in this condition he lay twelve weeks. When sent 
to travel the Lynn Circuit, in England, he sold his horse and 
walked the circuit. His last year in England he had the 
Rev. Adam Clark for a colleague. 

In 1784, Mr. Shadford expressed a desire that he should 
come to America. W^hile he was meditating on the matter, 
the power of God came upon him, and his heart was melted 



406 



RISE OF METHODISM 



[1784. 



with love to God and man. He was ordained deacon and 
elder at the same time with Mr. Vasey, and by the same 
presbytery, namely, Messrs. Wesley, Coke, and Creighton. 
Embarking at Bristol, Eng., after a passage of six weeks, he 
landed in New York, but hastened on to Philadelphia, which 
he pronounced one of the best constructed cities he ever saw. 
On a borrowed horse he rode to Wilmington, thence to Duck 
Creek Cross Roads, now Smyrna, housing with John Cole. 
From here to Dover, where he received a hearty welcome 
from Mr. Bassett. His next stage brought him to Barratt's 
Chapel. 

Mr. Thomas Coke was born at Brecon, in South Wales, 
in 1747. His father, Bartholomew Coke, Esq., was an emi- 
nent surgeon, and a much respected gentlema-n. Several 
times he filled the office of chief magistrate of the town. His 
mother's name was Ann Phillips, daughter of Thomas Phillips, 
Esq. As Thomas was their only child, and as they were in 
affluent circumstances, they designed to give him a liberal 
education ; but his father dying while he was young, it was 
left to his mother to attend to his education. She lived to 
see her son connected with the Methodists, and she also died 
a member of the same religious society in the city of Bristol, 
England. 

Having received a preparatory education, her son entered 
Jesus College, Oxford, in his seventeenth year. As many 
of the students of the institution were infidel in principle, 
and licentious in practice, Thomas, though a believer in the 
Bible, found himself unprepared to meet the attacks of his 
fellow-students on the Scriptures, as he had not, as yet, 
acquainted himself with the evidence of their divine author- 
ity. The result was, that he became sceptical and more cor- 
rupt in his morals. In seeking happiness in dissipation, he 
found disappointment : he had to endure the rebukes of his 
conscience while pursuing his most pleasing amusements. 
While halting between infidelity and Christianity, he resolved 
to visit a distinguished clergyman in Wales, to whom he 
listened, on the following Sabbath, with much attention. As 
the subject was presented in a pleasing and masterly manner, 
by the minister, young Coke began to feel his infidelity 
shaken. But, on his return from church, how great was his 
surprise and disgust, while complimenting the sermon, and' 
hinting at his state of mind, and the effect the discourse had 
produced on it, on hearing the clergyman declare that he did 
not believe what he had that day preached. 

On returning to Oxford, he resolved to be either a con- 



1784] 



IN AMERICA. 



407 



firmed believer in the Bible, or an open infidel. Providen- 
tially he read, with close attention, Bishop Sherlock's ser- 
mons, which scattered the mist of infidelity from his mind, 
and made him a true believer in Christianity, so far as its 
theory was concerned. Soon after he read a treatise on 
regeneration, which convinced him that he lacked the religion 
of the heart. Leaving his infidel companions and practices, 
he turned his energies to the acquirement of such knowledge 
as would make him a useful minister of the gospel of 
Christ. 

At the age of twenty-one, he was chosen a common coun- 
cil-man for the borough of Brecon ; and at the age of twenty- 
five, he was elected chief magistrate of the same borough, 
and filled the ofiice with great reputation. In 1775, he took 
out his degree of Doctor of Civil Law^s. 

Having received ordination from the Church of England, 
he was prepared to enter upon the work of a clergyman. 
After waiting a few years, he obtained the curacy of South 
Petherton, in Somersetshire. On entering upon the discharge 
of the new duties of his w^ork, although still destitute of the 
religion of the heart, the animated manner in which he pre- 
sented the great truth of Christianity, soon attracted more 
than ordinary congregations. His sense of his need of 
divine light and grace led him to pray earnestly for aid from 
on high, and he fully felt the necessity of being born of God. 
The state of his soul was visible in his conversation and ser- 
mons. His hearers were often deeply afi*ected under his preach- 
ing, and the church became too small to accommodate them. 
Unable to have it enlarged at public expense, he used his 
own funds, and had a gallery put in it. 

As things were taking this direction, some of the knowing 
ones of his parish began to whisper to others, that their new 
curate was tainted with Methodism ; and although, up to 
this time, he had no intercourse with the Methodists, they 
soon bestowed the epithet upon him. Soon after this Dr. 
Coke was visited by Mr. Thomas Maxfield, one of Mr. 
Wesley's earliest lay-preachers, who, through Mr. Wesley's 
influence, had been ordained by the Bishop of Londonderry, 
soon after which he withdrew^ from the Methodists, and now 
resided as an independent minister, near South Petherton. 
Their conversation was on the important subject of the new 
birth, as the source of a godly life. By this and subsequent 
conversations. Dr. Coke became much enlightened as to 
true religion. About this time he read J* Alien's Alarm to 
the Unconverted," and from this time he was an earnest 



408 



RISE OF METHODISM 



[1781 



seeker of a change of heart, until he was made to rejoice in 
the love of God. 

Mr. Fletcher's ^'Appeal," and his " Checks to Antinomian- 
ism," having been put into his hand by a pious minister of the 
Established Church, gave him a bias in favor of the system 
of doctrine taught by Mr. Wesley. About the same time he 
visited a respectable family in Devonshire, where he found a 
poor, but pious laboring man, who was a Methodist class- 
leader. With this rustic, Dr. Coke had several conversa- 
tions on the manner in which a sinner must come to God, — 
the nature of pardon, and the evidence accompanying it by 
the witness of the Spirit. They also joined in prayer. 
Here was a "Master in Israel," gladly receiving instruction 
from a peasant, who gave him such an account of the Meth- 
odists, as brought him to the resolve to disregard the strange 
reports that he had heard about them, and become better 
acquainted with them. He not only preached in the church, 
but lectured on weekday evenings for the benefit of the aged 
and infirm, who could not attend at church. It was while 
preaching to his little flock in the country whither he had 
walked, that God was pleased to speak peace to his soul, 
dispel his fears, and fill his heart with joy unspeakable. 
He announced from his pulpit the blessing he had received, 
laid aside his written discourses, and began to preach 
extemporaneously, and under his first extemporary discourse 
three souls were awakened. 

Three years he had been laboring in his parish, before he 
received the blessing of pardon. The course he was now 
pursuing, preaching without a book ; his earnest manner, 
his plain reproofs, and his evening lectures in the village ; 
gave offence, and the parish was in a ferment. He had also 
introduced into the church, the practice of singing hymns. 
To put an end to these irregularities, a charge was made out 
against him and laid before the Bishop, who did not even 
notify the Doctor of the charge, and it slept in silence. A 
second application to the Bishop of Bath and Wells met with 
no better success. His enemies next applied to the rector 
of the parish, who promised to dismiss him. The matter 
was secretly consummated, the Doctor was abruptly dis- 
missed before the people, he not having received an intima- 
tion of it, and to complete his disgrace ; the parish bells 
chimed him out of doors. 

The greatest trouble that this caused him to feel, arose 
from the fact that the precipitancy of the measure had not 
allowed him the opportunity of preaching a farewell sermon, 



1784.] 



IN AMLIUCA. 



409 



to a people whom he might never address again. His 
friends advised him to attend the church on the following 
Sabbaths, and address the people as they were leaving the 
church. This advice was followed, and he was permitted to 
conclude his discourse in peace. On announcing to preach 
there the next Sabbath, his enemies declared they would 
stone him. At the time, the Doctor and his friends were on 
the spot. They found magazines of stones collected to pelt 
him with. x\mong his friends were a Mr. Edmons and his 
sister, of a highly respectable family near Petherton. These 
stood on either side of him, other friends surrounded them, 
and he was permitted to finish his discourse in peace ; after 
which he was kindly invited to go home with Mr. and Miss 
Edmons, though they belonged to a dissenting family. In 
the course of a few years a great change was effected in the 
minds of his enemies, for in the year 1780 he came to 
Petherton, and met a very different reception. Some of his 
former adversaries said, ''Well, we chimed him out, and now 
w^e w411 atone for our error by ringing him in." 

Dr. Coke connected himself with Mr. Wesley about 
the year 1777. The following year he was stationed in 
London, where his cono:reo:ations were laro;e, and his success 
was very encouraging : the Methodists of the metropolis 
having heard of his conversion, — his ill treatment at Pether- 
ton, — his energetic preaching, — were prepared to expect 
much from him, and, it seems, they were not disappointed. 

After he had labored with Mr. Wesley for about seven 
years, he was made acquainted with ]Mr. AVesley's wish that 
he should come to America. After the Doctor had considered 
the proposition, and yielded assent to it, he met Mr. Wesley 
at Bristol, where he was set apart, by Mr, Wesley, assisted 
by Mr. Creighton, for the office of superintendent or bishop 
over the Methodists, in the United States of America. In 
September, 1784, he set sail, and landed in New York on 
the 3d day of November, and was kindly entertained by 
Brother Sands. Reaching Philadelphia, he was taken to 
the house of Brother Jacob Baker, a merchant. Here 
he spent his first Sabbath in America, preaching for Dr. 
M'Gaw at St. Paul's, and at St. George's. Going down 
to the Peninsula, he w^as entertained by Mrs. Whithey at 
Old Chester. Thence to Wilmington, to Duck Creek Cross 
Roads, to Mr. Bassett's, and to Barratt's Chapel. 



35 



410 



RISE OF METHODISM 



[1784. 



CHAPTER LXI. 

The quarterly meeting which Messrs. Cokej Whatcoat, and 
Vasey attended at Barratt's Chapel, at this time, was the 
fifth regular fall quarterly meeting held in the chapel, at 
which the semi-annual change took place among the preachers 
laboring on the Peninsula. Most of the preachers were pre- 
sent, and a large attendance of the laity. Dr. Coke preached 
on " Christ our wisdom, righteousness, sanctification, and 
redemption." 

We left Mr. Asbury at Snow Hill, where he preached the 
previous Sabbath. The first knowledge that he had of Dr. 
Coke and Messrs. Whatcoat and Vasey's being in America, 
was, when he arrived at the chapel. The doctor had scarcely 
finished his discourse, when Mr. Asbury came into the con- 
gregation. They were personally unknow^n to each other. 
''At the close of the sermon a solemn pause and a deep 
silence ensued, as an interval for introduction and salutation. 
Mr. Asbury ascended the pulpit, and, without making him- 
self known by words, clasped the doctor in his arms, and 
accosted him with the holy salutation of primitive Christi- 
anity. The other preachers participating in the tender sen- 
sibilities of these salutations, were melted into tears. The 
congregation caught the glowing emotion, and the whole 
assembly, as if struck with a shock of heavenly electricity, 
burst into a flood of tears." (Cooper on Asbury.) 

The sacrament was administered at this meeting, and when 
Mr. Asbury saw Mr. Whatcoat take the cup to the commu- 
nicants, not knowing that he had been ordained in England, 
he w^as shocked. The doctor and eleven preachers dined at 
the widow Barratt's. The object of his visit was made 
known. The preachers conferred together, and it was agreed 
upon to call all the preachers together in Baltimore, on the 
following Christmas, to carry out Mr. Wesley's plan. Mr. 
Garrettson w^as sent off to call the preachers together. 
In about six weeks he travelled twelve hundred miles, and 
brought about sixty of them together. 

Before Dr. Coke left Barratt's Chapel, he baptized sixteen 
people. As it w^as Mr. Asbury's wish that the doctor should go 
upon the route which he had just been over, he provided him 
wdth the means of conveyance, and " Harry" to accompany 
him. He had one or two services each day. The morning 



1784.] 



IN AMERICA. 



411 



meeting began at twelve of the clock, or at noon, and lasted 
from three to six hours. Every day seemed like a Sabbath 
day, on account of the large number of people that cam^e 
together to hear preaching, but more especially to receive 
baptism and the eucharist, ^vhich he administered each day 
%vhere there was a Methodist society. The scenery of 
America had its effect upon him. He observed that most of 
the chapels were in groves. Coming to them he saw many 
horses hitched to the trees, and vast multitudes of people 
assembled in the woods. To his mind such scenes were 
invested with solemn grandeur. His first appointment was 
at Judge White's Chapel. His second, at White Brown's 
Meeting-house, in Xorth West Fork. Next at Moore's 
Chapel in Broad Creek. Saturday and Sunday, at Quantico 
Chapel ; here he was entertained by a widow Walters, of 
wealth, though no Z^Iethodist. Xext at xlnnamessex Chapel. 
Then down to the Lower Chapel. Thence to Downing's, 
Burton's, Paramore's, Burton's, Garrettson's, Accomac Court- 
house, John Purnell's, in Worcester county, Snow Hill 
Court-house, Elijah Laws, in Indiantown, Line Chapel,. Mr. 
Airey's in Dorchester county. Colonel Yickar's ; Sunday, at 
Cambridge ; here the ladies wanted the church opened for 
him, but the gentlemen locked it, and took the key away. 
Next, at Bolingbroke, in Talbot, housing with Dr. Allen, a 
precious man." Thence to the Bay-side, in a large church. 
Then to Tuckeyhoe Chapel, Col. Hopper's, and Kent Island 
— here the man who invited him, shut the church upon him. 
Next, at Brother Chair's. Thence to Church Hill, where, by 
invitation of the vestry, he preached in the church. Sunday, 
12th of December, at Chestertown Chapel. Next, at Kent 
and Werton Chapels. From here to Gunpovrder Chapel. 
Next, at J. Dallam's, at Abingdon. And on the ITth of De- 
cember, at Henrv Dorsev Gou^h's eleo;ant mansion. 

From Barratt's Chapel, Mr. Whatcoat, in company with 
Mr. Asbury, moved for the Western Shore of Maryland, 
visiting Dover and Bohemia J^lanor, where they fell in with 
Mr. Vasey. During this week they attended a quarterly 
meeting at Deer Creek. He visited and preached at Messrs. 
Dallam's, Grover's, Watters's, Cromwell's, Hunt's Chapel, 
Baltimore, and Abingdon, where he received a pleasing 
account of the work of God in Nova Scotia, from the Rev. 
William Black, whom he met here; and on the 19th of De- 
cember, met the preachers at Mr. Gough's. 

Mr. Asbury attended quarterly meetings on Frederick 
and Calvert Circuits. That he might know the will of God, 



412 



RISE OF METHODISM 



[1784. 



as to the matter that was soon to come before the Conference, 
he kept a day of fasting and prayer. He says : " The 
preachers and people seem to be much pleased with the pro- 
jected plan. I am led to think that it is of the Lord. I 
am not tickled with the honor to be gained ; I see danger in 
the way ; my soul waits on God ; 0 that He may lead us in 
the way He would have us go." 

The week before Conference, Dr. Coke, Messrs. Asbury, 
Whatcoat, Vasey, and a few more of the senior preachers, 
spent at Mr. Gough's, considering some of the rules and 
minutes of Methodism, as necessary to the furthering of the 
w^ork of the Lord in America. Friday, 24th of December, 
they left Perry Hall, and rode through a severe frost to 
Baltimore, where they met a few preachers ; and at ten of 
the clock Conference began in the Lovely-lane Chapel. The 
preachers arrived from day to day, and before Conference 
ended there were about sixty, out of eighty-one, present. 
Dr. Coke being in the chair, presented Mr. Wesley's letter 
to the Conference, in which he gave the reasons of the course 
he had taken, in giving orders to the Methodists of this 
country, leaving them to follow the Scriptures and the primi- 
tive Church, in carrying out the details of his plan. This 
letter Avas considered, and Dr. Coke and Mr. Asbury, who 
had been appointed, by Mr, Wesley, joint superintendents, 
were unanimously elected to that office by the preachers 
present. They agreed and resolved to form a Methodist 
Episcopal Church, in which the Liturgy, as presented by Mr. 
Wesley, should be read, the sacraments administered by 
superintendents, elders, and deacons, who shall be ordained 
by a presbytery, using the episcopal form, as found in Mi-. 
Wesley's prayer-book. The persons to be ordained, to be 
nominated by the superintendents, and elected by the Con- 
ference ; and ordained by imposition of the hands of the 
superintendents and elders ; the superintendents had a nega- 
tive voice. This power to nominate for orders, and negative, 
was soon taken away from the superintendents. 

On Saturday, 25th, being the second day of Conference, 
Mr. Asbury was ordained deacon by Dr. Coke, assisted 
by Messrs. Whatcoat and Vasey. On the 26th, being Sun- 
day, he was ordained elder by the same Presbytery ; and on 
Monday, 27th, he w^as ordained superintendent, the Rev. 
P. W. Otterbine, of the German church, assisting the above- 
named Presbytery in setting him apart. On Tuesday, 28th, 
and two following days, the Conference was engaged in 
considering rules of discipline, and electing to orders. On 



iVSi.] 



IN AMERICA. 



413 



Friday, 31s t, several deacons were ordained. Saturday, 
Jiinaary 1st, 1785, the contemplated college at Abingdon 
was under consideration ; and on Sunday, 2d, one deacon 
arxd ten elders were ordained, and the Conference ended in 
peace and love. Dr. Coke preached every day, at noon, 
Avhile the Conference lasted, and some one of the other 
preachers, morning and night. The preaching was in the 
( iiapels in town, and Point, and in Mr. Otterbine's church. 

Mr. Freeborn Garrettson and James 0. Cromwell were 
c -'dained elders for Nova Scotia. Jeremiah Lambert for 
} ntigua. To serve the Methodists in the United States, 
J )hn Tunnell, William Gill, Le Roy Cole, Kelson Reed, 
J )hn. Hagarty, Reuben Ellis, Richard Ivy, Henry Willis, 
J imes O'Kelley, and Beverly Allen, ten elders. Messrs. 

unnell, Willis, and Allen, were not present, and received 
0 dinatlon afterwards. John Dickins, Ignatius Pigman, and 
C ileb Boyer, were elected deacons. Mr. Dickins was 
0 dained at this time, and Messrs. Boyer and Pigman in 
J me following, at the Conference in Baltimore. 

As the Christn^as Conference was fraught with issues the 
tn >st important of any Conference ever held bj^ tlie Method- 
is.* s in iVmerica, it has been looked back to with peculiar 
eiTiotions ; and it may not be amiss to make an attempt to 
th'"0w together the names of the Methodist preachers who 
composed this assembl3^ The following ministers were 
certainly in attendance : — Thomas Coke, LL.D., Francis 
Asbury, Richard Whatcoat, Thomas Vasey, Freeborn Gar- 
rettson, William Gill, Reuben Ellis, Le Roy Cole, Ricliard 
Ivy, James O'Kelley, John Hagarty, Nelson Reed, James 
0. Cromwell, Jeremiah Lambert, Jolm Dickins, William 
Glendenning, Francis Poythress, Joseph Everett, William 
Black, of N. S., William Phoebus, and Thomas Ware. 
There is reason to suppose that the following preachers, from 
tiieir standing^ and the^^Z^^c?^ of their labor, were also there : — 
Edward Drumgole, Caleb B. Pedicord, Thomas S. Chew, 
Joseph Cromwell, John Major, Philip Cox, Samuel Rowe, 
William Partridge, Thomas Foster, George Mair, Samuel 
Dudley, Adam Cloud, Michael Ellis, James White, Jonathan 
Forrest, Joseph Wyatt, Philip Bruce, John Magary, William 
Thomas, John Baldwin, Woolman Hickson, Thomas Has- 
kins, Ira Ellis, John Easter, Peter Moriarty, Enoch Matson, 
Lemuel Green, Thomas Curtis, William Jessup, Wilson Lee, 
^J'homas Jackson, James Riggin, WiHiara Ringold, Isaac 
Smitli, ]\Iatthew Greentree, Vvilliam Lyncl), Thomas Bowen, 
iSIoses Park, William Cannon, and Richard Swift, Some 
'6o 



414 



RISE OF METHODISM 



[17S4. 



of the preachers who were in remote parts of the work, did 
not receive notice, and some that were notified were unable 
to attend, and about one-fourth of them were absent. All 
matters that came before the Conference were freely debated, 
and decided by a majority of votes. There was much busi- 
ness transacted, and a number of new rules were made. 
The rule bearing on slave-holders produced such excitement, 
that it was suspended, six months afterwards, at the Balti- 
more Conference, and never afterwards became operative. 
While it was in force, it worked two ways ; several in Mary- 
land manumitted their slaves at once ; also, in Virginia : 
in this state, a dying brother, whose will Dr. Coke wrote, 
freed his eight slaves. Brother Martin emancipated fifteen ; 
Brother Norton eight ; Brother Ragland one. Brother 
Kennon freed twenty-two, each worth forty pounds, or, in 
the aggregate, eight hundred and eighty pounds. Brother 
Tandy Keys resolved to set his twenty slaves free, while his 
father, Martin Keys, who had eighty slaves, and who had, 
for several years past, had Methodist preaching in his house, 
now shut his doors against the preachers, on account of the 
late rule. 

The Methodists were now constituted a church, and had ob- 
tained, as they believed, what they had long wanted, namely, 
ordained ministers, to administer the ordinances of the 
gospel; this had been their great want; they could help 
themselves to almost anything else. But, unfortunately, they 
received from Mr. Wesley more than they thought tliey 
had any need of — a Liturgy^ to he used in the ehurches hy 
ministers^ in black goivns^ bands, and cassocks. As the 
Methodists of this country had generally learned to pray 
without a book, and felt that they could pray with more 
devotion with their eyes shut, than they could with their 
eyes open, after a few years the prayer-book was laid aside, 
and has never since come into use among them. To many, 
it seems almost unaccountable, when they hear professing 
Christians say they cannot pray unless they have a form of 
prayer before them ; thereby acknowledging themselves to be 
in arrears of their little ones, w^ho can make their parents 
understand their wants. Why, then, should adult persons 
represent that they cannot frame their wishes into words, 
expressive of the things they desire to receive of their 
Heavenly Father 

* As to sentiment and language, better written prayers are not to ])e 
desired, ihau those of the prayer-book used by Mr. Wesley, and reconi- 
ineiidei by hini to tiie MerhJdists, at the time of Dr. Coke's first vibifc 



1781.3 



IN AMERICA. 



415 



The opposition of many of the preachers and people was 
not less manifest toward the custom introduced by the super- 
intendents and some of the elders, of wearing gowns and 
bands. It made two parties in many places ; at St. George's 
there was a gown party and an anti-gown party. The first 
time the Rev. Jesse Lee saw Mr. Asbury, after his ordina- 
tion, was at Colonel Hindorn's, in North Carolina, when the 
bishop appeared in gown, cassock, and band, to begin the 
service. Mr. Lee was grieved, as it seemed to him an 
innovation of the plain simplicity exhibited by the Method- 
ists of this country heretofore. Did the gown originate 
with Jesus of Nazareth? When He delivered His great 
sermon on the mount, did He come out of a vestry thus 
attired ? When He made Peter's fishing-boat His pulpit, 
had He on a flowing gown, rustling in the breeze ? ^Yho 
can prove that either Christ or His apostles ever olBSciated 
in clerical vestments ? The gown and the prayer-book were 
looked upon, by the great body of American Methodists, as 

to this country. We believe in all manner of prayer, except the im- 
plorings of the wicked heart for vengeance on the objects of its hate. 
We doubt not of the general moral benelit of the prayer-book, espe- 
cially before extempore prayer came into use, in modern times ; and, 
since extempore prayer has been in use, there may be persons who are 
more benefited by reading prayers, than by the extempore mode ; 
such should use the prayer-book. Ministers of the gospel should not, 
however, be absolutely dependent on written prayers, as cases have 
occurred that have called for prayer, when no written prayer was adapted 
to the case. Many have heard the anecdote of the unfortunate man 
whose leg was bruken. In his pain, he sent for his minister to pray 
for him. The minister came with his prayer-book, and looking through 
it, could find no prayer for a broken leg ; and went away without offer- 
ing up prayer fur the suffering man. 

It is related of the eccentric Daniel Isaac, a Wesleyan preacher, that 
he had to ofiiciate in a chapel that had been furnished with a fine 
large prayer-book that Avas to be used, to gratify some of the head men 
of the congregation. On his first visit to this chapel, he did not use 
the prayer-book. A complaint was made about this omission, and he 
was requested to read the liturgy. He told them to come out, and on 
bis next visit to that place, he would read prayers for them. When 
the hour came, the friends of the liturgy were there. He began with 
the first prayer that he found in the book, and read prayer after prayer, 
as they came, in regular order, not omitting any — not even the prayer 
for parturition ; (and had there been a prayer fur a broken leg it would 
have received the same attention.) After spending more than an hour 
in this exercise, he st-opped and inquired — -'Hal have you enough of 
hearing prayers read (The friends of the liturgy were more than 
satisfied with his way of reading prayers.) He folded the big prayer- 
book and laid it aside, saying, This is an accomodation wagon, 
and I will not ride in it,^^ and the friends of the prayer-book were well 
satisfied that he should not open it for use any more in the chapel. 



416 



RISE OF METUODIS.AI 



[1784 



twin non-essentials. They came into use in a few places, for 
a short time, and then were laid aside, for want of general 
sanction by the preachers and people ; and the great body 
of Methodists, at this day, scarcely know that they were 
ever adopted by the fathers of the Methodist Episcopal 
Church. . 

Having followed the operations of the Methodists, from 
the time that Mr. Strawbridge began to astonish the people 
of Frederick county, to the arrival of Dr. Coke, we will sum 
up. During this period, the Methodists were a religious 
society, directed by Mr. Wesley to receive the ordinances 
from the ministers of the Church of England. Some of the 
Methodists had been reared in this church, and were satisfied 
with this state of things ; but there were many who deplored 
it; and hence, the Conference in Virginia, in 1779, under- 
took to help themselves and the societies to the ordinances. 
Whether it were better or worse for the Methodists, to have 
been in that state during that period, is as difficult to deter- 
mine, as it is to be certain which of two measures would be 
best when only one of them has been tried ; as to untried 
measures, we cannot rise above conjecture. No doubt there 
had been those who had been blessed under their ministry, 
who did not unite with them, because they w^ere not invested 
with what were considered full ministerial powers. On the 
other hand, as they were considered a branch of the Church 
of EngLand, and many of them went to that church to 
receive the ordinances, and cultivated friendship wdth her 
pious ministers and members — this gave them great influ- 
ence with them ; and many serious Church people, that 
desired spiritual religion, fell into the ranks of the Method- 
ists. Many of this description might not have been Method- 
ists but for the relation they sustained to each other, and 
the friendship that subsisted between them. 

Whatever disadvantages the Methodists of this, country 
had labored under for want of church organization, ordina- 
tion, and ordinances, it is manifest that much had been 
accomplished in spreading ''Scriptural holiness" in this 
land, — in opening the eyes of the blind ; and in preparing a 
people to serve God in the beauty of holiness ; and to 
worship him in the Upper Temple. The standard of Method- 
ism had been set up in New York, Long Island, Staten 
Island, New Rochelle, and Ashgrove. There were Methodist 
societies in all the counties in West Jersey, and in several 
of the counties of East Jersey. They were found in Penn- 
sylvania, in Philadelphia, Bucks, Montgomery, Chester, 



1784.] 



IN AMERICA. 



417 



Lancaster, Berks, York. — and in the soutliern tier of coun- 
ties as far as Bedford, and the Redstone settlement beyond 
the Allegheny ; they had formed a circuit on the Juniata 
river, also. They had established themselves in every county 
in Delaware and Maryland. They were to be found in 
nearly all the counties of Virginia, east of the Allegheny 
Mountains. They were also on the head waters of the 
Holston river in the south-west corner of the state. They 
had spread over North Carolina, with the exception of some 
of the. south-eastern counties, and some few of the south- 
western ; and were bearing down on South Carolina, and 
Georgia, into both of which states preachers were sent the 
following year. Such was the territory of country over 
which they had spread in the course of twenty-five years. 
They had founded a number of chapels, such as Wesley 
Chapel in Xew York, one in New Jersey in 1773, supposed 
to be Trenton, in Mercer county, — the New^ Mills House, — 
and a third in Salem, Salem county. In Penns3'lvania, 
they had bought St. George's, were using Bethel in Mont- 
gomery; also. Old Forrest, in Berks, — had erected Benson's, 
and the Valley, or Grove, in Chester county. In Delaware 
state, Forrest, or Thomas's, Barratt's, White's Chapel, Bethel 
and Moore's, in Sussex county ; Cloud's, Blackiston's, Friend- 
ship, in Thoroughfare Neck ; and Wesley Chapel, in Dover. 
In Maryland, the Pipe or Sam's Creek, Bush Forrest, Gun- 
powder, Back River Neck, Middle River Neck, Fell's Point, 
one in Baltimoretown, Kent Meeting-house, Mountain Meet- 
ing-house, Bennett's, Hunt's, Deer Creek, Dudley's, Tucka- 
hoe, Quantico, Annamessex Chapel, and one still lower in 
Somerset county, Line Chapel, Bolingbroke Chapel, New- 
town-Chester, or Chestertown Chapel, and Werton Chapel. 
In Virginia, Yeargin's, Lane's, Boisseau's, Mabry's, Mer- 
ritt's, Easlin's, White's, Stony Hill, Mumpin's, Rose Creek, 
Adams's, Ellis's, Mason's, Howel's, Nansemond, and some 
sort of houses in Norfolk and Portsmouth. In North Caro- 
lina, Nutbush, Cypress, Pope's, Taylor's, Henley's, Lee's, 
Watson's, Parish's, and Jones's. Here were more than sixty 
houses of worship claimed and occupied by the Methodists. 
True, they were humble temples, none of them were stuccoed, 
or frescoed; and yet the mystic sliekina^ the glory ^ was mani- 
fested in them. 

It is manifest to every one who reads the account of the 
spread of Methodism in this country, that it took more 
rapidly in Maryland, Virginia, North Carolina, and Dela- 
ware, than it did in Pennsylvania, New Jersey, and New 



418 



RISE L)F METHODISM 



York. The cause of this cannot be found in the preachers, 
nor in the doctrines taught, which were the same north and 
south. A minor cause may, possibly, be found in the differ- 
ence of temperament ; but the major cause, undoubtedly, 
was in the diiferent religious trainings which the people had 
received. In the South the religion of the Church of Eng- 
land prevailed; and as the Methodists preached the same 
doctrine, and, to a considerable extent, fellowshipped this 
religious community, they had much success among them ; 
in some regions nearly every serious Churchman became a 
Methodist. The Calvinistic sects of the North had stubborn 
prejudices ; the doctrine taught by the Methodists was 
denounced by them as monstrous. In some regions, the 
language in which they preached, was but little understood 
by the German population. In the beginning the Quakers 
came in considerable numbers to hear them preach, seeing in 
them plainness of dress, and that spirituality which was part 
of their system ; yet it vfas not long before they denounced 
them as hirelings, and used their influence to keep their 
people from hearing, and more especially from uniting with 
them. These causes, backed by general phlegmatic character, 
disputed every inch of the way with Methodism in the North. 

After the Christmas Conference ended, Dr. Coke went to 
New York, to make arrangements for Messrs. Garrettson 
and Cromwell, the missionaries for Nova Scotia, to sail 
thither. Returning through New Jersey, he preached, for 
the first time, in Burlington, in the church, by invitation of 
the vestry ; at the same time he paid his first visit to New 
2>IiHs. From here he went to the Peninsula. He noted in 
his Journal that there was a revival among the Methodists 
in Wilmington, Del. After visiting Duck Creek, Dover, 
Judge White's, Henry Downs's, Colonel Hopper's, Dudley's, 
Chestertown, Abingdon, and Mr. Gough's, he came to Balti- 
more, where there was another revival of religion in progress. 
At this time he prevailed on the Methodists of Baltimore to 
build a new church ; the Lovely-lane Chapel was sold, and 
the original Light Street House was built. From here he 
started on a tour through the South. At Elkridge he had 
service in the old church, and was entertained by Mr. Dorsey. 
Going from here to Alexandria, he saw what to him was a 
novel sight, — the trees hung in icicles, resembling trees of 
ice. Between Alexandria and Colchester, he was near being 
drowned while crossing a swollen stream of water. He 
reached Portsmouth by the middle of March. While in the 
South he often officiated in the churches of other denomi- 



1785 ] 



IN AMERICA. 



419 



nations, especially those of the old Church of Enn;land. 
This was the case at the Brick Church, Coenjock, Sandj 
Hook, St. John's, Bridges, Roanoke, Bent, and some other 
places. Sometimes in court-houses, as at Edenton, and 
Pasquotank ; but most commonlj^ he preached in Methodist 
houses. This was the case at Jolly's, Williams's, Campbell's, 
Moore's, Malone's, Johnson's, Dawsing's, Almond's, Bed- 
fm-d's, Martin's, Baker's, Kennon's, Taylor's, Hill's, Jones's, 
Merritt's, Mason's, Spain's, Granger's, Finney's, Briscoe's, 
Agee's, Bransford's, Hopkins's, Key's, Grimes's, Fry's, and 
Watson's. Some, who made no profession of religion, and 
were ranked among the rich, not only kindly entertained 
him, but had him to preach at their houses, — such were 
Messrs. Outlaw and Lovings. In passing through some 
parts of North Carolina, he noticed that it was very remark- 
able for water, and frogs, and sickness, and there had been 
much mortality just about this time. As Dr. Coke was 
strongly opposed to slavery, he did not cultivate Mr. Jarratt's 
friendship as Mr. Asbury and some others had done. Mr. 
Jarratt was the owner of twenty-four slaves, and a strenuous 
asserter of the justice of slavery. While the Doctor was in 
Viro-inia, he besian to exhort the Methodists to free their 
slaves. At a quarterly meeting at Brother Martin's, he 
preached directly against slaveholding, which caused much 
excitement; one lady flew out of the house and offered fifty 
pounds to any one who would give that little doctor one 
hundred lashes. At his next appointment many came out 
prepared to beat him if he said anything on the subject ; 
but, as he was silent on the matter, he escaped. At another 
place, while holding quarterly meeting in a fine church, two 
gay young ladies, daughters of the principal owner of the 
church, went out of the house with airs of disrespect ; the 
doctor reproved them, whereupon their father resolved to 
horsewhip him, but, as the colonel's brother sided with the 
doctor, who made some apology, he escaped this time also. 
Some of his religious services lasted six and a half hours, 
w^hich time was spent in worship, teaching, and administering 
the ordinances. In some sections, he observes, " the people 
eat but two meals in the day, taking breakfast at 9 o'clock 
A.M., and dinner at 4 or 5 p.m." When the doctor came 
near the Blue Ridge it reminded him of his native country, 
and he remarked, That it was more like Wales, in its 
mountainous aspect, than any part of America he had seen." 

In Alexandria, Dr. Coke and Bishop Asbury met, and 
proceeded to Greneral Roberdeau's, who was a great friend 



420 



RISE OF METHODISM 



[1785. 



to the Methodists, and who was to introduce them to General 
Washington. On the 27th of May they arrived at Mount 
Vernon, and received a very polite reception. General 
Washington gave them his views on slavery, which were 
adverse to it. Dr. Coke remarked, " I greatly loved him. 
Surely we are kindred spirits. 0 that my God would give 
him the witness of His Spirit." At Annapolis, in the play- 
house, most of the great lawyers came out to hear the doctpr 
preach ; also, next morning at 5 o'clock, most of the fine 
ladies, as well as the gentlemen, attended again. 

In this tour through the South, Dr. Coke had attended 
two Conferences : one at Brother Green Hill's, in North 
Carolina, where twenty preachers met. The increase in this 
southern district was 991. At this Conference, Beverly 
Allen was ordained elder. The other Conference was at 
Brother Mason's in Virginia. Here the people were much 
agitated with the late rule on slavery, and the petition to 
the Virginia Assembly for emancipation. To make matters 
worse, Mr. O'Kelley preached against slavery, and they 
were angry enough. Some intimations were given that the 
preachers had a mind to withdraw their labors from slave- 
holders ; but, at the Conference held in Baltimore, June 1st, 
the obnoxious rule ceased to operate. At this Conference, 
the Rev. Le Roy Cole, one of the elders ordained six 
months before, was suspended; and Messrs. John Tunnell, 
Caleb Boyer, Ignatius Pigman, Thomas Foster, and John 
Baxter of Antigua, were raised to the ofiice of elders ; and 
Michael Ellis, and William Ringold, were made deacons. 
After this, Dr. Coke sailed for England. 

In the Minutes of 1785, the death of two valuable itinerants 
is noted — Pedicord and Mair ; the former died in the begin- 
ing of 1785, the latter soon after : of Caleb B. Pedicord, the 
Rev. Thomas Ware says, he w\as the first -that fell after the 
Methodist Church was organized. It is said that he was a 
man of tears, and often wept while holding up to the view 
of his congregations a crucified Redeemer. He was dead 
to the world, and alive to God, and lives — and ever shall 
live with God. 

Mr. Pedicord was a ready scribe, and acted as such for 
Mr. Asbury on several occasions. He wrote an elegant hand, 
as may be seen in the Bible which he used while he preached, 
which is in possession of George Sparks, Esq., ex-Mayor of 
Wilmington, Delaware. 

In 1798, when Mr. Asbury was so broken down with 
afiliction as to be obliged to give up travelling, for a while 



1785.] 



IN AMERICA. 



421 



he spent the time among his Virginia brethren, Saunders, 
Seiby, Pelham, Myrick, and Drumgole. While in this condi- 
tion his sympathy led him to say, ''I feel for those who 
have had to groan out a wretched life dependent on others — 
as Pedicord, Gill, Tunnel, and others whose names I do not 
now recollect ; but their names are written in the book of 
lif(^, and their souls are in the glory of God." The wretched- 
ness of life of these good men consisted in their sufferings of 
body, not in the unhappiness of their souls, which were 
connected with the source of infinite bliss through Christ, 
which turned their pain into pleasure, and made life or death 
gain to them. 



CHAPTER LXII. 

A SHORT chapter, containing some account of some of the 
Methodists in and about New York, during, and after the 
Revolutionary War. 

Israel Disosway, a descendant of the Huguenots, and a 
native of Staten Island, was a leading man among the Meth- 
odists on the island when they were first organized there. 
According to Brother Wakeley's account, the wife of Mr. 
Disosw^ay was born the same year that Methodism was in- 
augurated in New York — in 1766. At twenty-one, which 
w^as in 1787, she was married : her name was then on the 
class-paper, Ann Doughty ; the class must have been formed 
before 1787 — some time between 1785 and 1787. Mr. Dis- 
osw^ay was the leader when it w^as first formed. " The first 
quarterly meeting was held in his barn ; and the timbers of 
the first Methodist church built on Staten Island, w^ere cut 
from his trees." Bishop Asbury first notices this house in 
1791, under date of September 2: "I preached in our new 
chapel to a large congregation," he says. This was on 
Friday; the text was "Jeremiah li. 50. It was a gracious 
season: after preaching, the society met." (Asbury's Journal, 
vol. ii., p. 115.) This chapel was built in 1790, or in 1791. 

Gabriel P. Disosway, Esq., thinks he has the first class- 
paper of this island. " The first class-paper, I presume, is 
now in my possession. At its head stands the name of my 
own pious father — useful, beloved, holy, and gone to heaven. 
There are nineteen other names, wdiich at that time em- 
braced the whole of the members of the Methodist Episcopal 



422 



RISE OF METHODISM 



[1785. 



Church on the island. As this old document is curious and 
interesting to manj^, I will here, for the first time, make a 
public record of it — a small contribution towards the history 
of early Methodism upon Staten Island. The names of the 
members on the class-paper : Israel Disosway, Abraham Cole, 
Hannah Cole, Peter Woglam, Judith Woglam, John Slaught, 
Ann Doughty, Susannah Cole, Christian Woglam, Ann Wog- 
lam, John Marshall, Sally Totten, Catharine Woglam, John 
Winnants, Ann Woglam, Peter W^inant, Fanny Slaught, 
Nancy Totten, Prisciila Woglam. 

" Here is the small seed from which has sprung the abun- 
dant fruit in after years. Hallowed be the memories of this 
little Christian band ! But one of their number remains — a 
mother in Israel, lingering at a very advanced age. What 
a harvest since ! We now number six churches, four sta- 
tioned preachers, with large congregations ; and we are 
blessed with the occasional ministration also of that faithful 
man of God, the venerable Henry Boehm, whose home is 
among us. 

" What region, embracing an extent of only some fourteen 
miles in length, and from two to four broad, with a popula- 
tion of sixteen thousand souls, can be more favored or more 
blessed with religious privileges ? There are now thirty 
churches on Staten Island, and some twenty regular pastors. 
New temples are constantly rearing their sacred walls and 
spires, for the honor and the worship of the Almighty among 
us." 

Mr. Disosway married Ann Doughty — or as the name has 
been written. Doty ; whom the son calls his " own precious 
mother, well-known for her good works and piety." In the 
latter part of his life, Mr. Disosway lived in New York, 
where he was known as a merchant, and where he died in 
1815. His widow lived twenty-three years after his death ; 
and died in 1838, aged seventy-two years. They were both 
primitive Methodists, in simplicity and holiness of life. 
Their son, Gabriel P. Disosway, is at the present time a 
distinguished Methodist on Staten Island. Cornelius R. 
Disosway, William P. Disosway, and Israel D. Disosway, 
are also their sons ; they are still living, and favorably 
known as Methodists. 

Robert Duncan married Elizabeth Thompson, in Durham, 
England, where they united with Mr. Wesley. They came 
to New York before the war of 1775, while Philip Embury 
and Captain Webb were preaching there. Robert was em- 
ployed as sexton of Wesley Chapel. During the war, when 



1785.] 



IN AMERICA. 



423 



the British bombarded the citv, a cannon-ball went through 
the parsonage, to the dismay of Robert and his family. 

Mr. Duncan was regarded as one of the most pious and 
honest of the Xew York Methodists. During the war, the 
Methodists intrusted their valuable things to him. That 
they might be in the safest spot, he put them in the vaults 
among the dead, under Wesley Chapel. Xo one sought or 
found them there. 

About the midst of the war, in 1778, he died in triumph, 
and was buried in Trinity grave-yard, Broadway : and has a 
tombstone to mark the place. 

His widow married a Mr. Carr, a Methodist : they went 
to Xova Scotia, and ended their days ''in the hope of 
glory." 

Elizabeth Duncan, daughter of Robert and Elizabeth 
Duncan, married x\braham Wilson, of Xew York, a man of 
considerable pecuniary prospects : he died in iS orwalk. Conn. 
His widow died, victorious, aged eighty-six years ; she was 
buried in Quakertown, X. J. 

Abraham and Elizabeth Wilson's oldest daughter, Eliza- 
beth, married Jonathan Griffith : they were useful Methodists 
in Elizabethtown, X. J. They had twelve children ; one of 
them, the Rev. Edward M. Griffith, is a member of the 
Xewark Conference. Mary Griffith is the wife of the Rev. 
Francis A. Morrell, of the same Conference — these are 
lineal descendants of the pious Robert Duncan and his wife 
Elizabeth. (''Lost Chapters," pp. 430-6.) 

Abraham Russel was born in Shrewsbury, X. J., in 1746. 
While young he made Xew Y^ork his home ; and frequently 
heard Captain Webb and Philip Embury preach at the 
"Rigging Loft," in 1767 and in 1768. He married Hilah 
Elseworth, by whom he had twelve children. They lived 
opposite to the "Sugar House," where the British confined 
and punished the American prisoners, among whom was a 
brother of Mrs. Russel. She secretly ministered to them 
by feeding them. 

Mr. Russel was raised in the Church of England, but united 
with the Methodists in 17S2. In the following year he was 
made a trustee of Wesley Chapel: he continued in the office 
to the end of his life ; and was among the most useful that 
filled the office in Xew York : he was also a class-leader. 

His son, John Russel, was a preacher : he died in 1813. 
His daughter, Hester Russel, married the Rev. Daniel Smith, 
who itinerated for a while, and then settled in Xew Y'ork. 
Mr. Smith v\-as born in Philadelphia, the same year that 



424 



RISE OF METITODTSM 



[1785. 



Messrs. Boardman and Pilmoor came to this city — in 1769. 
He died in New York, in 1815. 

Abraham Russel, after a long, useful, and honorable life, 
died in 1833, in his eighty-eighth year. His wife, who was 
nine years younger, survived him nine years, and died in 1842, 
in her eighty-eighth year. Their son Theophilus, the only one 
of the twelve children now living, resides in New York. 

Andrew Mercein, whose parents were Huguenots, was born 
1763. When sixteen years old, in 1779, he was pressed 
and put aboard of a British man of war in the Hudson river. 
He resolved not to be found in arms against his country. 
Amidst the darkness of the night, he stripped himself, tying 
his clothes on his back, he dropped into the Hudson, and 
swam for the shore, which he reached in safety, though 
several shots were fired at him, He was bound to a baker 
who made bread for the army. Provision was scarce and 
dear : flour was twenty dollars per hundred pounds, — four 
hundred per cent, higher than before the war, — butter went 
up from two to seven shillings per pound. 

Mr. Mercein was awakened in the Reformed Dutch Church, 
under Dr. Livingston, but joined the Methodists in 1786, 
through the influence of Israel Disosway and Robert Barry. 
Mr. Barry married the sister of the Rev. William Jessup, 
who was raised in Sussex county, Delaware, near Bridgeville. 

Mr. Mercein w^as class-leader and trustee in New York 
for many years. Removing to Brooklyn, he joined Sands 
Street Church. After exemplifying the shining graces of 
Christianity for more than fifty years, he made a happy exit 
from time, in 1835 : he sleeps in Sands Street burying ground, 
in company w^ith the Rev. William Ross, and the beloved 
Summer field. 

His grandson, the Rev. T. F. R. Mercein, is a member of 
the New York Conference. (Extracted from "Lost Chapters," 
pp. 558-561.) 

George Suckley was a Methodist in England, where he 
saw and heard the Wesleys preach. He came to New York 
with Dr. Coke. He was a leading merchant in New York, 
where he held ofiices both civil and ecclesiastical. 

Mr. Suckley married Miss Catherine Rutson of Rhinebeck, 
an intimate friend of Mrs. Catherine Garrettson. She was 
born in 1768, and died in peace with God, in 1826, aged 
fifty-eight years. Mr. Suckley lived to serve God and the 
Church until 1845. He was born in 1764, and was in his 
eighty-first year when called to the upper sphere. 

Stephen Dando was born in 1767, in England. He camo 



1785 ] 



IN AMERICA. 



425 



to America in ITSo, and joined the AYesley Chapel Method- 
ists in New York, under John Dickins. He, like Mr. 
Suckley, had sat under the niinistrj^ of the Wesleys. He 
was religiously united with the first congregation of New 
York Methodists for sixty*five years or more : he died, in 
view of heaven, in 1851, aged eighty-five years. 

Mary Dando was born in England, in 1752, came to this 
country in 1783, and joined the Methodists in 1786. She 
was aunt to Stephen Dando, and never married, but made 
herself useful by taking care of orphan children, and raising 
them to piety and usefulness. In the days of five o'clock 
morning preaching, she quitted her bed to attend at Wesley 
Chapel to early morning means of grace. At the age of 
seventy-three years, she went to receive her reward from her 
Lord, in 1825. (Extracted from ''Lost Chapters," pp. 562- 
3, and 566-7.) 

Philip J. Arcularius came from Germany when young ; 
he was raised in the Lutheran Church, but in 1787 he united 
with the Methodists, at Wesley Chapel. He built up a very 
fine reputation in New York as a business man, and acquired 
a respectable estate. He filled the offices of trustee and 
class-leader among the Methodists ; and, as a citizen, was 
honored with a seat in the legislature of the state of New 
York. 

Losing his first companion, he married, for his second wife, 
the widow of the Rev. Francis Ward. Mr. Ward was a 
preacher of considerable standing among the Methodists; he 
was sent to Charleston, S. C, in 1812, where his health gave" 
way, and he died the following year on Long Island. In 
1804 he was stationed on Long Island, and attended the first 
Methodist camp-meeting which was held at Carmel, Duchess 
county, N. Y., that was ever held north of the Susquehanna 
river. Mr. Ward took notes of this meeting, which have 
since been read with much interest, and which we could here 
give, if it were the proper time and place. This camp-meet- 
ing had been gotten up through the influence of the Rev 
Nicholas Snethen, who had caught the inspiration of camp- 
meetings in the South. He, with many others, attended it , 
and it was attended with great power and good. 

Mr. Arcularius died in 1825, aged seventy-eight years. 
Messrs. James and Samuel Harper married two sisters, 
daughters of Mr. Arcularius : the name of Harper has 
America-wide, if not world-wide fame. (Extracted in part 
from ''Lost Chapters," pp. 544-6.) 

Gilbert Coutant, a descendant of the Huguenots, who 
35 * 



426 



RISE OF METHODISM 



[1785 



settled at New Roclielle, was born in 1766, the epoch of 
New York Methodism. While young, he came to New York 
to live. He was led to the Methodists by hearing Robert 
Cloud preaching in Wesley Chapel, in 1786. Under this 
discourse he was awakened to the duties of religion. In 
1788 he was married to Mary Varian, with whom" he lived 
for fifty-seven years. In 1789, while Thomas Morrall and 
Robert Cloud were laboring in New York, he was converted, 
and joined Wesley Chapel society. In 1798 he was put into 
the board of trustees, with William Cooper, Philip J. Arcula- 
rius, Paul Heck, Abraham Russel, and Israel Disosway. 
For forty years he led a class. He was the great patron of 
the Two Mile Stone Church. He died at Sing Sing, N. Y., 
in 1845, in his eighty-first year. He was regarded as a most 
valuable citizen and Christian, in the community of New 
York. (Extracted from "Lost Chapters," pp. 564-5.) 

Thomas Carpenter was born on Long Island, 1757. When 
twenty-five years old he embraced religion, and joined the 
Methodists soon after. After a long and useful life, he died 
in 1825, being sixty-eight years old. His excellent com- 
panion died the same year, aged seventy-two years. Mr. 
Carpenter's son, the late Rev. Charles W. Carpenter, of the 
New York Conference, was an exemplification of true Chris- 
tianity in life, and of its triumphs in death. 

Peter Williams, son of George and Diana Williams, who 
w^ere natives of Africa, and slaves in America to the Boorite 
family, was born in Beekman street, N. Y., in a stable. He 
became a Methodist under Embury and Webb, while the 
Rigging Loft was their church. Peter was a great admirer 
of Captain Webb, as well as the great John Adams. The 
Rev. Solomon Sharp once remarked, " Well, I would have 
some one converted, if it was a negro." Such a preacher 
was the captain — he would have some one converted, "if it 
was a negro." 

At Wesley Chapel Peter became acquainted with a superior 
woman, called Mary Durham, a native of St. Christopher, 
who came with the Durham family to New York, whom he 
married ; it was a happy match. After Peter ceased to 
belong to Aymar, the tobacconist, he was in the employment 
of the father of the late Dr. Milledollar, who was a tobac- 
conist. When Peter became free, he set up the tobacco busi- 
ness in Liberty street ; he and his tobacco were both popu- 
lar ; and he was soon worth his dwelling-house, his store, and 
other property. 

In 1783, William Lupton, Richard Sause, and Charles 



17S5.] 



IN AMERICA. 



427 



White, bought Peter Williams, the colored sexton of Wesley 
Chapel, paying forty pounds for him to James Aymar, a 
tobacconist of Xew York. Aymar being a loyalist, had to 
leave the country, and the trustees wishing to retain Peter, 
bought him. Peter and his wife were both pious, honorable 
people, who did much to make the preachers comfortable. 
They stood high in the esteem of the Methodists and their 
acquaintances, and went to their graves honored and beloved. 
(Extracted from ''Lost Chapters," pp. 440, 470.) 



CHAPTER LXIIL 

METHODIST EPISCOPAL CHURCHES IX PHILADELPHIA. 

The church which has long been known as Saint George's 
was founded in 1763, and was purchased by the Methodists 
in 1770; within its walls they still worship. 

About 1789, Mr. Petherbridge, father of the Rev. Richard 
Whatcoat Petherbridge, of the New Jersey Conference, 
secured ground on Second street near Queen street, on 
which Ebenezer Church was erected in 1790. x^fter this 
place of w^orship had been used by the Methodists twenty- 
eight years, another edifice, bearing the same name, was 
built in Christian street, between Third and Fourth streets, 
in 1818. This buildino: was rebuilt in 1851, accordino; to 
modern arrangement. In the cemetery of this church re- 
poses the dust of eight, who, in their day, were itinerants in 
the Philadelphia Conference. In the order of time, Joseph 
Jewell was the first. This minister, who, in his supernume- 
rary days, was steward in the house of the Hon. Richard 
Bassett, on Bohemia Manor, was laid to rest in this ground 
in May, 1814, aged forty-eight years. Brother Bell, the 
present sexton of the church, watched him in his dying 
hours, forty-five years since. 

The next was William Penn Chandler, who, at the age of 
fifty-eight, was buried in front of the church, in 1822. 
Were we called upon to give an opinion on Methodist- 
preacher-eflSciency, we should say, that in his palmy days, 
he wielded more moral, ministerial, and religious influence, 
than any preacher that ever belonged to the Philadelphia 
Conference. 



428 



RISE OF METHODISM 



In 1826, at the age of thirty-three, the amiable, sweet- 
spirited John Creamer was interred in this ground. He may 
be pretty well estimated, when it is stated that the exclusive 
Friends consented for him to preach in their meeting-house, 
in Salem, N. J., when he preached on Salem Circuit — a 
manifestation of liberality we never heard of in reference to 
any other Methodist preacher. 

In 1828, Thomas Everhard, an aged man, and an aged 
minister, was buried at Ebenezer. 

In 1837, John Potts, twenty-five years in the ministry, at 
the age of fifty-five, was committed to this ground. 

In 1849, John Woolson, aged seventy-four, who had been 
forty years in the work, was laid to rest here. 

James Allen, at the age of thirty-nine, w^hile officiating as 
preacher and pastor of this Church, fell, much lamented, in » 
1850. His tablet, as also Dr. Chandler's, is in front of the 
church. 

In 1852, James Smith, a preacher forty-two years, at the 
age of sixty-three, was buried in this ground. 

Four local preachers also are sleeping here : — The good 
Samuel Hanse, who died in 1828 ; the high-minded Andrew 
Mecaskey, who fell asleep in 1842 ; the zealous and useful 
David Kollock passed away in 1855; and the innocent John 
Caldwell, in 1857. 

The next place of worship erected by the Methodists in 
this city was for the use of the colored people, and was called 
''Bethel.'' It was opened for worship about 1794. For several 
years the society connected with this house was subject to 
the discipline of the Methodist Episcopal Church, the preacher 
in charge of the St. George's station having charge of it. 
But a plan was devised among them by which they became 
independent, with Richard Allen at their head ; who subse- 
quently was ordained bishop, by the Rev. Bishop White, of 
the Protestant Episcopal Church of this city. 

In 1796, another place of worship was opened for the 
people of color up town, in Brown street, called " Zoar 
this was the third house built by the Methodists in Philadel- 
phia and its Liberties ; and now they had four places of 
worship — two for white people, and two for colored people. 
When Zoar was built its site was called " Campingtown." 
The regularly built town did not extend to it by a consider- 
able space. This society maintained its allegiance to the 
M. E. Church with good faith. 

In 1800, there was considerable dissatisfaction in the St. 
George's society, wliich resulted in a secession of some fifty 



IN AMERICA. 



429 



members, who rented the north end of Mr. Whitefield's 
Academy to worship in ; and in 1801 they bought the south 
end, which became their church for more than thirty years. 
At first, the Academy was a little on the Independent plan ; 
several local preachers — such names as John Hood, Thomas 
Haskins, Samuel Harvey, and others, belonged to it, and 
preached to the congregation. In 1802, the Rev. George 
Roberts was received, by Bishop Asbury's appointment, and 
it was recognised as a member of the Methodist family. This 
" dividing of the body of Christ," as Bishop Asbury called 
it, gave him much grief. Hitherto he had supposed that 
Methodism could grow only from the seed of truth sown in 
the people by the Spirit's influence on the gospel. The 
subsequent prosperity of the Academy convinced him that 
Methodism could also grow from a slip, or a sprout taken 
from the main stem. 

In 1833, the era of modern church arrangement, with 
basement for weekly lectures, prayer and class meetings, 
Sunday schools, &c., was inaugurated in Philadelphia by the 
Methodists, when the old Academy or Union gave place to 
the " Union M. E. Church." As epic poetry attained its 
perfection in Homer, its father, so modern church symmetry 
in Philadelphia M. E. Churches seems to have attained its 
perfection in the audience-chamber of the Union Church, — 
the " inexpressible quality," as Mr. Wesley calls it, which we 
take to be nothing else than proportion. ^Ye have yet to see 
a Methodist Church that presents more beautiful simplicity 
than the Union when filled with people. 

In this notice of M. E. Churches in Philadelphia, we think 
it proper to comprehend all the churches in the consolidated 
city. Probably the next in the order of time is German- 
town. We shall not be able to give many dates of this 
Church with certainty. We cannot say with certainty which 
Methodist preacher was in Germantown first. Mr. Asbury 
preached in the German Reformed Church of the place in 
May, 1773. One of the first discourses delivered by this 
order, in the town, was under an apple-tree. It is not pro- 
bable that the Methodists had a society here until after the 
war. Mrs. Steel and her son-in-law, Dr. Lusby, were some 
of the early friends and Methodists of this town ; also, the 
Harmer and Keyser families. 

Some time between 1790 and 1800, they had a place of 
worship ; the house still stands, it is said, and has long been 
used as a school-house. The Methodists of this town erected 
a larger building of stone about the beginning of the present 



430 



RISE OF METHODISM 



century ; this was subsequently enlarged, and, in 1858, torn 
down, and a new building put up to suit the times : it is a 
plain, neat, convenient church. The Methodists of German- 
town have had their place of worship on Haines street. 

In 1804, the original Kensington M. E. Church was 
founded, and long known as the " Old Brick." It was a 
small edifice, but subsequently enlarged ; and, in 1855, it was 
pulled down, and the largest Church owned by the Method- 
ists in this city stands on the old site. 

About the year 1811, the heads of the Academy society 
engaged in building a church in Tenth street, between Market 
and Chestnut streets, which they called St. Thomas's. This 
was much the best church edifice that the Methodists then 
had in the nation, and it was called by Mr. Asbury, who first 
preached in it in 1812, by way of eminence, " The City 
Road," after Mr. Wesley's London chapel. 

A number of the Academy members entertaining the 
notion that this fine church, as they called it, was built to 
accommodate a few of the most wealthy Methodist families, 
refused to worship in it ; and, as we have been informed, 
started a prayer-meeting at the same hour that the preaching 
was h,t St. Thomas's, in the region of Thirteenth and Vine, 
which was the germ of Nazareth Church. As a congrega- 
tion could not be raised for St. Thomas's to sustain it with 
free Suats, and as the time for pews (which might have saved 
it) in a Methodist church in this city was not yet, the church 
was sold, and the Episcopalians bought it, and called it St. 
Stephen's. 

St. John's sprang from St. George's, and was built in St. 
John's street, near Cohocksink Creek, about 1816. In 1850, 
it was sold, and New St. John's M. E. Church was erected in 
Third street, near Beaver street. 

In 1818, St. James's, in Olney, was built. It is in one 
of the rural districts of the consolidated city, about five miles 
from the State-house, in Chestnut street. The society at 
St. James's are about to put up a new church in the place 
of the old one. 

About 1819, the Methodist Episcopal Meeting-house in 
Holmesburg was built. 

The Salem Church, like most others, began in a prayer- 
meeting in the south-west part of the city. Afterwards, 
they had a small place of worship near Old Salem, on Thir- 
teenth street. The brick building now called Old Salem was 
erected about 1819, and New Salem in 1841. It was dedi- 
cated by the Rev. John N. Maffit. 



IN AMERICA. 



431 



Nazareth commenced in a prayer-meeting, established 
about 1814, near Thirteenth and Vine streets. Afterwards, 
a wooden building in Perrv street, south of Vine, was the place 
of worship for a number of years. In 1827, a brick building, 
called Nazareth, was erected on Thirteenth street; this house 
was enlarged and improved in 1835. The Rev. Samuel 
Mervine laid the corner stone of the church in 1827. 

Asbury M. E. Church was opened for worship, in West 
Philadelphia, about 1830. In 1850, it was enlarged and 
improved. 

Fifth Street Church was built by the Presbyterians, and 
bought by a number of the St. John's Methodists, with the 
Rev. Joseph Rusling at their head; it first appears on the 
Minutes as a station in 1832. 

St. Paul's is a slip from Ebenezer, about 1833. The Meth- 
odists, M^ho founded it, built a small brick church in Fifth, 
near Catherine street. About 1837, Paul Beck, Esq., a pious 
Episcopalian, caused a large church to be erected, in modern 
style, on a fine lot which he had set apart for this purpose. 
The gift of Mr. Beck, including the cost of the church and 
the value of the ground, was equal to fifteen thousand dol- 
lars ; this church has the finest front yard of all the M. E. 
churches in Philadelphia. 

In 1831, the Rev. Edward T. Taylor, the far-famed mari- 
ners' preacher, in Boston, came to Philadelphia to collect 
money to establish a Sailor's Boarding House, in Boston. 
While in this city, his preaching in the churches and on the 
decks of vessels had its effects, one of which was to incite in 
some of the Methodists- a desire to do something for water- 
men. There were a few young men, such as Jacob Walters, 
William Wright, William Farson, William Hanley, William 
W. Barnes, David H. Bowen, and John M. Hines, who were 
members of Ebenezer M. E. Church, who first moved in this 
enterprise : they were soon joined by C. F. Mansfield, Joseph 
Mason, and others. Of the above-named nine, Messrs. 
Mason and Hanly are in the itinerancy, and Messrs. Walter 
and Bowen are in the local preachers' ranks. At this time 
the Rev. George G. Cookman was in charge of St. George's. 
At the request of the above-named brethren, an appointment 
was made for a Sunday afternoon sermon on the wharf in 
Southwark. The spot chosen was south of South street, 
the retreat of inebriates on Sunday. Some stones and a 
pair of scales formed the pulpit. The people coming from 
Jersey in ferry-boats to South street, seeing the people 
assembling about the drunkard's^ rendezvous, supposed there 



432 



RISE OF METIIODliSM 



was a regular row and hastened to swell the congregation. 
Isaiah, Iv. 1 was discoursed upon by Mr. Cookman, and 
this was the initiatory sermon of the Methodist Episcopal 
Mariners' Bethel. 

In fitting up a place of worship for sailors by this band 
of young men, a spirit of sacrifice was shown in a high 
degree : they had raised a fund to charter a boat for a Fourth 
of July excursion on the Delaware river; some one of them 
mooted that the money would be better applied in fitting up 
a place for religious worship; it was argued successfully; and 
when the Fourth of July came, these young men, instead of 
gliding on the Delaware, were seen using saws, planes, ham- 
mers, and nails, making benches for a congregation to use 
in worshipping the Lord, and receiving religious instruction. 

This meeting was kept alive for nearly three years by 
those who founded it, assisted by local preachers, and occa- 
sional visits from the preachers stationed at St. George's. 
In 1834 the Rev. D. W. Bartine was sent, who served it effi- 
ciently. In 1844 a brick church was erected, and finished 
off since very neatly. This meeting has as much, if not 
more, of the primitive spirit of Methodism, as any one to be 
found in this city. It has sent out some preachers of the 
first order of mind, such as Dr. Wythe, and the Rev. W. H. 
Brisbane. 

In 1832, the alarming scourge, the x\siatic cholera, first 
visited Philadelphia. A deep sensation was produced by it. A 
number of those who were engaged in brick-making, in the 
western part of the city, assembled in the open air, on the 
commons, among the brick yards, in the evening, and held 
prayer-meetings for those whose alarmed fears led them to 
cry for mercy. This state of things stirred up Christian 
sympathy, and a number of the wealthy Methodists moved 
a subscription to build a church for them, which was opened 
for worship in 1834. Its chartered name is " Western Meth- 
odist Episcopal Church ;" but many called it the '' Brick- 
Makers' Church." 

As our information is not complete, as to the year in which 
some of the following churches w^ere erected, we say " about 
such a year." 

The M. E. Church of Frankford was erected about 1833. 
The first church in Manayunk was built about the same 
year. 

Pretty much of the same date is the M. E. Church in 
Bustleton. 

Also the Haddington Chapel. Also Summerton, follow- 
ing Haddington. 



IN AMERICA. 



433 



Near the same time the Milestown Church was put up. 

In 1836 Harmony Mission appears on the Minutes: in 1843 
this was called New Market Street — and a wooden church was 
erected ; and in 1857, the wooden church was superseded by 
a brick church called ''Front Street." 

The Fairmount Mission appears on the Minutes first in 
1836, About 1843, this society had a brick church in Cal- 
lowhill street, called "Bethlehem ;" and in 1852 a new brick 
church was erected called "Emory." 

In 1837, a church which had been erected by the German 
Reformed brethren, was bought by the Methodists, and 
appeared on the Minutes as Eighth Street Station. In 1854, 
it was superseded by " Green Street Church." 

In 1837, the Rising Sun Church was built, when the Rev. 
Caleb Lippincott was on the City Circuit. 

About 1840, the Cohocksink wooden church was built : in 
1857, the new brick church was erected. 

In 1841, Trinity Church was built by a number of mem- 
bers belonging to the Union — it is the only pew-church the 
Methodists have in Philadelphia. 

Sanctuary Church was erected in 1841, by Mr. Wesley 
Stockton, who sold it to the society worshipping in it. 

In 1842 Wharton Street Church was founded : it absorbed 
the Bethesda Mission : Wharton Street was a colony from 
Ebenezer. 

About the same time. Mount Zion, in Manayunk, was built. 

Twelfth Street Church was built by a number of Meth- 
odists of other churches, in 1844. 

Of about the same date is the small Methodist Chapel in 
the village of Kingsessing. 

Chestnut Hill M. E. Church was built in 1844. 

Port Richmond Church was erected about 1847. 

Ebenezer, the second M. E. Church at Manayunk, was 
built in 1847. 

Bridesburg Church founded about 1850. 

Belmont M. E. Church built about the same year, 1850. 

Summerfield Church erected about 1851. 

Mantua Church was built about 1854. 

Hedding M. E. Church erected in 1855. 

Broad Street M. E. Church built in 1855. 

Eleventh Street founded in 1855. 

In 1855, the Tabernacle M. E. Church was built. 

About the same year Pitman Chapel was bought. 

In 1855, the Central Church was founded by a secession 
from St. George's. In 1857, its members bought a church. 
37 



434 RISE OF METHODISM IN AMERICA. 

In 1856 St. Stephen's founded in Gerraantown, on Ger- 
mantown Avenue. Of about the same date is M'Kendree. 

About the same year Hancock Street Church was bought. 

Of about the same date is the M. E. Church at the Falls 
of Schuylkill. 

Scott Church, built in 1857. 

Of the same date is the Second Street Church. 

Calvary was founded about the same time, 

Manship, in 1858. 

Mount Vernon, following Manship. 



